Rooted in Christ; In Him Dwells the Fullness of the Godhead Bodily (Colossians 2:6–10)

Col. 2:6. As therefore you received Christ Jesus the Lord, walk in Him.

“You received Christ Jesus the Lord”—is in the same sense as the Lord Himself: “Whoever receives you receives Me” (Mt. 10:40). They received the Lord when, having heard the gospel concerning Him, they believed in Him, believed, that is, that in Him alone is salvation, and hoped to be saved in Him. Having believed thus, they received holy baptism and in it were clothed in Christ the Lord. This is the most sincere reception of Christ the Lord, the reception of Him not in His word, but substantially. All of this the Apostle reminds the Colossians of when he says: “As you received the Lord.”

“To walk in Christ Jesus” is to walk in faith in Him, in the hope of salvation in Him alone, in His commandments, under the sanctification by grace through His sacraments, to walk in the whole order of Christian life.

Therefore, says the Apostle, as you believed in the Lord Jesus Christ, hoped to be saved in Him, accepted upon yourself all the obligations conditioning this salvation, so also remain in all of this, not departing by a hair, by this order let your life flow in all its manifestations, in thoughts, words and deeds. “Keep unimpaired the teaching which you have received, and follow the evangelical ordinances, showing in yourselves firm faith” (blessed Theodoret). “The Apostle persuades and admonishes that they not allow a diminishing of their piety and not depart from the faith into which they were deemed worthy to enter, and, having turned in their thoughts to absurd fables, come not to receive Christ otherwise than as they learned. For at that time many ravagers of faith wandered about, craftily and wickedly proclaiming Christ to deceive the simple. Them—to avoid with all care—the Apostle here teaches” (Ambrosiaster).

Col. 2:7. Rooted and built up in Him and established in the faith, as you were taught, abounding in thanksgiving.

He indicates specifically what he means when he says: “so walk in Him.” He does not indicate the manner and means, but the form of walking in the Lord. How do you remember, he reminds, that you received Christ the Lord? With all your soul, and with mind and feeling you were comforted in Him, and there was no wavering in you, all in you was one Lord Jesus; to Him was your love, in Him was your hope. So, as you received Him, so be in Him in all your life: “rooted, built up, established, abounding.”

“Rooted and built up”—give two comparisons: “rooted”—with a tree, “built up”—with a building. A tree deeply drives its roots into the earth and stands firm, not moving, by those same roots drawing for itself the nutritive juices from the earth. As, he says, a tree deepens its roots into the earth, so also you, with all the roots of your life, remain deeply rooted in the Lord Jesus and draw from Him the juices of spiritual-graceful life. Do not be torn from Him by these roots so as to transplant yourselves to something else. A tree transplanted will take root elsewhere and grow as it should. But if you, being torn from Christ the Lord, take root in something or someone else, then you cannot live as you should, you will seem to live, but you will not really be living, for the source of spiritual-graceful life is Christ the Lord alone. Whoever does not abide in the Lord cannot live or bear fruit (Jn. 15:1–6). But the chief point which the Apostle wishes to impress is immovability in faith and convictions. Holy Chrysostom says: “‘Rooted,’—that is, established; do not be carried away now this way, now that way, but be ‘rooted’; and a rooted thing never moves. See what precise expressions Paul employs!” “Do not do so as to walk in Christ one time and then in another” (Oecumenius). Therefore it means: “hold firm faith in Christ the Lord” (blessed Theodoret).

“Built up,” ἐποικοδομούμενοι,—being built up, being constructed. Another comparison with a building, but not with one already completed, but still being built. Spiritual-graceful life in the Lord is not immobility; it is in unceasing movement, always forward, and ever higher and higher, so that, as soon as such movement stops, life itself stops. But this movement is not motion or change, but growth in itself. And this growth too is worked in Christ Jesus. Holy Paul could have said to himself: rooted and growing in Him; but another thought came to mind, which is usual for him, the comparison of the believer with a building,—and he said: being built up,—not disturbing thoughts, but enriching them more, raising two comparisons before the eyes of the mind and leaving it to the readers themselves to complete what is lacking in each for the fullness of thought: there growth, here foundation: building for the first comparison gives the thought of growing, and rooting for the second—of foundation; for what the root is to a plant, the foundation is to a building, and what building is to a building, growth is to a tree. — Being built up in Him, that is in the Lord Jesus, for He is the foundation; He is also the builder, for without Him we can do nothing; He is also the plan of the building, for “His image we ought to be conformed to” (Rom. 8:29), “into His image to be transformed” (2 Cor. 3:18). He is also the necessary bonds of the building. Only the material is supplied by the will from nature, but even it does not remain in its natural (unworked) form, but is transformed by the grace of the Lord. Thus truly to be built, as also to grow, can only happen in the Lord. Whoever is in the Lord by faith and hope, he is already being built: for as soon as anyone enters into communion with the Lord, the building power of the Lord begins to work in him. Oecumenius writes: “ἐποικοδομούμενοι,—that is, growing on the foundation of Christ.” And Theodoret: “by the word: ‘built up’—he expresses the acquisition of virtue.” Holy Chrysostom: “by inner striving to reach to His measure.”

These two comparisons in the following words are given an interpretation or application to Christian life: “rooted”—is interpreted in: “established,”—and: “built up”—in: “abounding.” — “Established,” βεβαιούμενοι,—with strong, deep conviction standing unshakably in the faith as you were taught. This is what “rooted” means. — “Abounding”—ever more and more growing rich in it, or growing and being built up. This is what “built up” means! “Have perfect faith, that there be in it no lack, but let it flow abundantly and overflow in you” (blessed Theodoret). “‘Established,’—that is, allowing no doubt, no wavering. ‘As you were taught’: you learned the faith, so you must also abound in it, growing daily and acquiring fervent faith” (Oecumenius). “He says: ‘as you were taught,’—so that they, if nothing else, shame at least themselves. In this the Apostle laid a foundation, as it were, and in: ‘abounding’—he points to the building. Do not change the teaching once received, but make progress in it, making it a point of honor to show something abounding in your faith, giving thanks to God that He deemed us worthy of such great grace, and not ascribing such progress to yourselves” (blessed Theophylact).

The words: “abounding in it with thanksgiving”—can be understood thus: abounding in faith with thanksgiving, that God deemed us worthy of such great grace and, being so far away, brought us near to Himself (Oecumenius), as is evident in all the places cited before. But it can also be understood thus: abounding alongside faith with thanksgiving. The Greek text permits this. Holy Chrysostom says: “‘Abounding in it with thanksgiving’: for so do the right-thinking people act. I do not say: simply give thanks, but with great abundance and great zeal.” Thanksgiving presupposes tasting the fruits of faith and, consequently, a higher state of life in the realm of faith.

bb) General admonition against all kinds of views opposed to Christian faith (Col. 2:8–15)

Col. 2:8. Beware that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elements of the world, and not according to Christ.

To the Colossians approached certain thinkers, dangerous to Christian faith. What were the points of their philosophizing—is not clearly visible, but it is clearly seen that it was inconsistent with the faith. It presented itself as philosophy, reasoning of human mind and composed according to tradition from wise men, in the composition of which entered, on the one hand,—the significance of the elements of the world, and on the other—the influence of the world of spirits. Outwardly it was covered by Jewish observances with the application to this of harsh self-denial. But in general it presented itself as seductive and promised its followers something great. As the content of this philosophizing had not yet been clarified, the Apostle speaks of it in general terms, especially striving to impress: whatever it promises, all of that, in the most perfect and truest form, you already have in Christ Jesus. There is nothing for you, therefore, to listen to them and allow them to discourse among you.

“Brothers”—is placed intentionally and could have special force, giving in the admonishing words to hear the voice of love and reminding of the common bond of brotherhood, which was formed by unity in definite views, beliefs and convictions, from which to deviate—means to break up brotherhood, so beloved and sweet.

“See to it,” βλέπετε,—watch, as a good master watches over his house, that no thief, or wolf, or bird of prey creeps near. Watch, “that no one takes you captive.” “Takes you captive,” συλαγωγών,—the root of such a word means: to go in search of prey, to carry on hunting. A robber takes prey by violence, a thief gets it by cunning, a hunter—by are. There could be no violence from the part of the reasoners, but without cunning and guile they could not do without. As these sorts of dodges and approaches are usually hidden, the Apostle says: watch. And to arouse keen watchfulness, he presents that they are being approached by certain ill-wishers, who by cunning and stratagems seek to profit from them, to get prey for themselves from them, not from their possessions, but counting them themselves to become their prey. This one word alone was strong enough to sharpen the eyes of the Colossians; but the Apostle also used such a turn of phrase which at once made them look around: μή τις ἔσται συλαγωγών,—watch, lest there be anyone, lest someone appear there in the capacity of hunting for you. “Do you see how he showed the thief, foreign and entering quietly? As one, undermining from below (under the wall) the rampart, does not let himself be noticed, and the rampart keeps falling and falling (opening him an entrance inside the house from under the wall), so, he says, does this thief act. So watch” (holy Chrysostom).

But this thief does not creep up for your possessions, but “intends to rob your mind” (blessed Theophylact). Therefore it is added: “through philosophy.” The Apostle “shows also the path by which the thief attempts to approach: this is philosophy” (Theophylact). Philosophy was held in great esteem. It undertook to present and did present views explaining all that exists, what God is, what the world is, what man is and so forth. To seek the solution of such questions is not shameful, but praiseworthy (holy Chrysostom); but what solutions one accepts can be very shameful. That philosophy was shameful with which they were creeping up to the Colossians who had invented it. Therefore with the Apostle stands before this word the definite article, to show that he means that philosophy which they come to hear, speaking as if: this philosophy is for you the same as nets are for the hunter for birds; they will ensnare you with insinuating words, draw you from the faith to themselves and destroy you. And that their philosophy is indeed such, he shows by naming it “empty deception.” Deception, ἀπάτη,—delusion, beguiling. Surely, the whole philosophy had an attractive appearance, but in essence was empty, κενή; its content was served by the fantasies of imagination, as with the Gnostics later, which corresponded to no reality; and it was like a soap bubble, attracting children by transparent beauty, but empty and fragile. “Since philosophizing (at first) seems like a praiseworthy affair, the Apostle added: ‘empty deception’” (holy Chrysostom),—giving to understand that the philosophy of which he speaks “teaches some novelties that accord with nothing” (Oecumenius), the absurdity and unsoundness of which is evident in itself.

Such an evil quality of this philosophy was sufficient already to turn away from it, but the Apostle for greater success points also to its sources, which too cannot inspire great confidence: “according to the tradition of men, according to the elements of the world.” By the words: “according to the tradition of men”—the Apostle, perhaps, wished to indicate generally the human origin of that philosophy, in contrast to knowledge communicated from above through revelation, which the Colossians already possessed. It was impressed: that—is human reasoning; do not listen to it when you possess wisdom come from on high. Or perhaps that philosophy in reality or wholly, or in some parts rested upon tradition going from time immemorial. What comes from deep antiquity presents itself as something sacred, evoking respect, attention and faith. Something of this sort they wove into their reasoning, and those deceivers approaching the Colossians, to give it importance and thereby attract to it. Among the Jews were Kabbalists, who led their teachings from the ancients through oral tradition to the worthy. And among Eastern sages tradition was respected.

What is to be understood by “the elements of the world?” If this were being said in our time, it could be answered: this is matter, the aggregate of simple elements from which the world was composed by itself. But, as it appears, that philosophy recognized the existence of the world of spirits, sought communion with it and taught to serve spirits. Therefore such absurd reasoning cannot be ascribed to it. — In those times astrology was in force, which subjected the fates of men to the influence of the stars. That such propositions could be contained in that philosophy cannot be denied. There were then in use certain material means of entering into communion with the forces of the spiritual world, like those which our spiritualists use, and others, even more crude. It is possible also to admit this in that philosophy. It is possible also that this alludes to Jewish material worship of God; but, to affirm that it was exactly thus—cannot be done: for it speaks not of any elements (as, for example, see Gal 4:9, 10), but of the elements of the world,—which gives an all-encompassing representation. Holy Chrysostom says: “The Apostle speaks of the whole present world, to show its worthlessness. For if the whole world is nothing; then even more worthless are its elements.”

Generally it is safer not to assert with decisiveness what was contained in that philosophy, but only to suppose that it was a mixture of Greek reasonings, divinations of Oriental peoples and Jewish superstitions; how all this was brought into one system,—to leave undecided. Holy Chrysostom says that the Apostle here “shakes the superstitions of the Greeks, destroys also those of the Jews: among Greeks and Jews there were many superstitions.” And it is still safer to hold the thought that this was, to speak in present-day terms, a worldview inconsistent with the truth preached concerning Christ Jesus, as the Apostle also impresses by the words: “and not according to Christ.” This was such a teaching which Christians ought not to accept. Holy Chrysostom teaches: “whatever they say, one ought not to believe; and even now one ought to avoid those (elemental reasonings).”

Ambrosiaster thus interprets these words of the Apostle: “The Apostle speaks of earthly philosophy, by which those wishing to seem wise in this world are usually deceived. It is formed by the force of reasoning and is not free of trivial subtleties; it investigates physical causes, mixing in also certain lessons about virtuous life; it speaks of measures, numbers, qualities and quantities of elements. Whoever once enters into these ponderings, rarely frees himself from them, being held by probabilities and deceptive arguments and gaining the habit—to consider nothing as true as that which is seen and understood in the elements and by means of the elements. Since what is present to the eyes and seen by them seems pleasant and at once brings pleasure; such ponderers deceive others from those who despise the spiritual and do not expect the future, attributing all power to stars with their carnal minds and rejecting God’s omnipotence and providence, though they know that, as is read in the Divine Hebrew Books, much was accomplished by Moses such as the human mind does not grasp, likewise also in the New Testament Books it is written that much was accomplished by the Lord and holy Apostles which carnal reason does not wish to believe. Such reasoning the Apostle calls lying and empty philosophy, according to the tradition of men; because it is not from God, but from the weak reasoning of man and limits God’s power within the narrow bounds of its knowledge, not allowing that He could do anything more or differently than carnal reason grasps. Therefore he admonishes to beware of such philosophy, because it is a worshipper of the world, not of God and does not lead to Christ, but turns away from Christ.”

Col. 2:9. Because in Him dwells all the fullness of the Godhead bodily.

He begins to set forth why they ought not to listen to those deceivers, and thereupon hints at a new feature in their fanciful teaching. This new feature must be brought to mind so that it becomes clear how it follows: do not listen; for in Christ Jesus—is all the fullness of the Godhead. In the second century the teaching of the Gnostics was in force, who invented between God and creation many mediating powers, spirits—of various degrees. Among them was also the pleroma, which means fullness. It must be supposed that the Colossian reasoners also had something like a pleroma, and they displayed it as the conquering banner of their false teaching, promising to their followers much and very much from it. The Apostle speaks against this; do not listen to their vain talk; their pleroma—fullness is empty, the fruit of sick imagination, a dream; the true fullness, not in dream, but essentially—is in Christ Jesus. Why? Because in Him dwells all the fullness of the Godhead,—not some part of the Godhead, not only the power of the Godhead, but the very Godhead itself in all its fullness. And where the Godhead is, there is all. The Godhead dwells in Him “bodily,” that is, incarnate. For Christ Jesus is God in the flesh, God the Word, Who became flesh. “This is said of Him as of a man, bearing in Himself all the Godhead. Christ received not some particular grace, like Moses, but He is the God-man, and with this visible is united all the Godhead of the Only-Begotten” (blessed Theodoret). “In Him, he says, dwells God the Word. But do not think that He is confined in a body—held, limited. For He was wholly incarnate, and is wholly with the Father, being bodily described and by the Godhead indescribable. ‘Bodily,’—that is, essentially, not figuratively; as the soul dwells in the body, so also He dwells in the assumed man. And how does the soul dwell in the body? Unconfusedly and indivisibly. Since he said: ‘dwells,’ κατοικεῖ; so that you do not think that God only acted in Him, as in the Prophets (for God also dwelt in them, as it is written: ‘I will dwell,’ ἐνοικήσω, ‘in them and walk among them’ (2 Cor. 6:16; Lev. 26:12), the Apostle added: ‘bodily,’—that is, essentially, as the soul in the body. So also holy Cyril understands it. Or perhaps by: ‘bodily’—he means: in incarnate form. Not so, he says, that, having dwelt in Him, the Godhead again departed, but remains in Him incarnate, having one hypostasis with His flesh, though consisting (He) of two distinct natures” (Oecumenius). “The Apostle says that all the fullness of the Godhead dwells in Him, so that the Colossians be convinced that, whatever anyone might devise concerning heavenly powers, all of that exists in Christ in the most complete form, and in no way should they be inclined to honor anyone else. For whatever is devised concerning another, in Him will be found incomparably more than that” (Ambrosiaster).

Col. 2:10. And in Him you have been made full, Who is the head of all principality and power.

“And you have been,” καὶ ἐστε. The Slavonic translation took this for imperative and translated: “be,”—that is: and be filled in Him, as if: be satisfied, be content with the fullness which you receive from Him, and do not seek it in anyone else. Or: be filled in Him,—in this sense: and seek in Him alone all fullness, and turn not to anyone else. But the Russian translation took this for indicative and translated: and you have fullness in Him, you are already filled in Him. The latter translation gives a stronger thought and is more in accord with the flow of speech. Our commentators follow the thought expressed by such translation. You are already filled in Him; this is the second reason why you ought not to listen to the seducers. The first—that in the Lord Jesus Christ—is all the fullness of the Godhead. Wherever those philosophers direct you, all of them are below the Lord; there is nothing for you, therefore, to listen to these empty speakers. But with this another might think: let there be all fullness in the Lord: but that is in Him, and what about us? These well-wishers promise us much. The Apostle, as if in answer to this, says: you are already filled in Him. They are still promising, but in the Lord you are already filled. All your spiritual needs, the greatest and most troubling for the heart, are already satisfied in Him. What do we need? Remission of sins? You have it. New life? It is given. Graceful help? The Spirit of God dwells in you. Blessed life in eternity? You are already raised together, seated together in the heavenly places, crowned and recognized as heirs. — And all this is in the Lord Jesus Christ. And not only this, but we are filled in Him with the very Godhead itself. For He is one with the Father, and we are one with Him. Through Him, therefore, we too are not estranged from the Father, we enter into union with Him and receive the gift of adoption. “I am in My Father, and you in Me, and I in you” (Jn. 14:20),—says the Lord. And holy Apostle Peter, having enumerated all by which we are filled in the Lord, concludes with the fact that we in Him become partakers of the divine nature. Here are his words: “all things which pertain to life and godliness have been given to us through the knowledge of Him Who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that by these you may become partakers of the divine nature” (2 Pet. 1:3, 4). Rightly after this to cry out: “And from His fullness we all have received, and grace for grace” (Jn. 1:16).

All that is said here is a more extended exposition of what holy Chrysostom said on these words of the Apostle: what do these words mean (that is: and you are filled in Him)? That you have as much as He does; as the Godhead dwelt and dwells in Him, so also in you. Holy Paul constantly strives to bring us close to Christ. For example, when he says: “with Him He raised us up, and made us sit together” (Eph. 2:6); and: “if we endure, we shall also reign with Him” (2 Tim. 2:12); and: “how shall He not with Him also freely give us all things?” (Rom. 8:32). And he calls us “heirs together” (Rom. 8:17). The same thoughts are also in our other commentators. Blessed Theodoret writes: “‘in Him you are filled.’ For from Him you have tasted grace and received from thence the rays that proceed from it.‘And blessed Theophylact clarifies why this is so:’because in Him our nature is united with God, and through this we in Him became partakers of the divine nature.”

Already such a reminder was sufficient to turn the Colossians away from being carried away by any philosophy which might deceive them with deceptive promises: you already have this—great and glorious; and there is nothing more to promise beyond this. So why listen to these deceivers? But he further strengthens his impression. Those seducers promised much in the name of heavenly powers. The Apostle now adds: and what are these heavenly powers before the Lord? They are His creation and His servants. No matter how well-disposed they are toward you, they cannot give you as much as the Lord can. And how can they give you anything without the Lord’s will? They are servants: what the Lord commands, that they do. To impart such thoughts, the Apostle added: “Who is the Head of all rule and authority.” Under: “rule and authority”—the Apostle encompasses all ranks of the angelic world; and by the word: “Head”—he signified that the Lord is their Creator and Master, Who holds them in His right hand and dominates over them. Blessed Theodoret writes: “Master Christ according to His humanity is our Head, but over Angels and Archangels He dominates according to His divine nature.” “By the word: ‘Head,’—applying the words of Oecumenius,—the Apostle signified causation. For of all created things—both heavenly and earthly—the cause is Christ, as Creator and Arranger of all things. ‘Without Him nothing was made that was made’ (Jn. 1:3). By Him the heavenly powers were created. Thus all is from Christ and through Christ, according to the good pleasure of the Father and with the cooperation of the Comforter Spirit.‘From this blessed Theophylact draws such a conclusion:’how then do you, abandoning the Lord, think to resort to the Angels, of whom He is the Head? By all that has been said, the Apostle completely defeats the false teaching about Angels,” which, as a dogma, the newcomer-philosophers attempted to impose on the Colossians.