After the tradition. Connect with the whole phrase phz- osophy and vain deceit, as descriptive of its source and subject- matter. Others connect with make spoil. The term is espe- cially appropriate to the Judaeo-Gnostic teachings in Colossae, which depended for their authority, not on ancient writings, but on tradition. The later mystical theology or metaphysic of the Jews was called Kabbala, literally meaning reception or received doctrines, tradition.
Rudiments (crovyeta). See on 2 Pet. ii. 10. Rudiment- ary teachings, as in Heb. v.12; applicable alike to Jewish and to Gentile teaching. Ceremonialism—meats, drinks, washings, Essenic asceticism, pagan symbolic mysteries and initiatory rites—all belonged to a rudimentary moral stage. Compare vy. 11, 21, and Gal. iv. 9.
Of the world. Material as contrasted with spiritual. 9. Fulness. See on ch. i. 19.
Godhead (Jeornros). Only here in the New Testament. See on Rom. i. 20, where Jecdtns divinity or 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.”
Bodily (cwpartixas). In bodily fashion or bodily-wise. The verse contains two distinct assertions: 1. That the fulness of
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the Godhead eternally dwells in Christ. The present tense katoixet dwelleth, is used like éotw zs (the image), ch. i. 15, to denote an e¢ernal and essential characteristic of Christ’s being. The indwelling of the divine fulness in Him is characteristic of Him as Christ, from all ages and to all ages. Hence the ful- ness of the Godhead dwelt in Him before His incarnation, when He was “in the form of God” (Philip. ii. 6). The Word in the beginning was with God and was God (John i. 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-begot- ten of the Father (John i. 14; compare 1 John i. 1-3). The fulness of the Godhead dwells in His glorified humanity in heaven.
2. The fulness of the Godhead dwells in Him in a bodily way, clothed with a body. This means that it dwells in Him as one having a human body. This could not be true of His pre- incarnate state, when He was “in the form of God,” for the human body was twken on by Him in the fulness of time, when “He became in the likeness of men ” (Philip. ii. 7), when the Word became flesh. The fulness 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 gloritied body now and ever dwells the fulness of the Godhead.
‘*O, for a sight, a blissful sight Of our Almighty Father’s throne! There sits the Saviour, 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 agen- cies conceived as intermediate between God and men, in each of which the divine fulness was abridged and the divine glory
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shaded, in proportion to the remoteness from God in successive emanation.
10. Ve are complete in Him (écre év att@ TremAnpwpévor). Rev., made full. Compare John i. 16; Eph. i. 23; iii. 19; iv. 13. Not, ye are made full in Him, but ye are in Him, made full. In Him dwells the fulness; being in Him, ye are filled. Compare John xvii. 21; Acts xvii. 28.*