Colossians 2:9

“For in him dwelleth all the fulness of the Godhead bodily.”

King James Version (KJV)

Deuteronomy 6:4: "Hear, O Israel: The LORD our God is one LORD."

Isaiah 44:6: "Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God."

Mark 12:29: "And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord."

1 Corinthians 8:4: "As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one."

Ephesians 4:4-6: "There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all."

John 4:24: "God is a Spirit: and they that worship him must worship him in spirit and in truth."

We are to pray and address God as we're led by the Spirit of Truth - Jesus Christ who abides in us. We of course have doctrine as provide below in notes of scriptures showing exactly how we address God and in our prayers. I personally pray as I personally talk to Jesus Christ and address him as: Jesus or Lord. Sometimes I will say dear Heavenly Father. I know in my heart that I am speaking with Jesus Christ and HIM alone he is the ONLY TRUE GOD and besides him there is NO OTHER. But now we worship Him in spirit he is IN us and we are IN Him. Please study the background study links.

Imagine the torture of a Trinitarian's mind as they pray to god/gods/persons???

Who is Jesus Christ? Do you know Him?

BOMB Disposal of Christology in the LAODICEAN Church

DOCTRINE MATTERS: Jesus Christ did NOT Become Sin for us; He was MADE TO BE SIN for us.

Who is Jesus Christ? Godhead versus Trinity by Cameron Moshfegh

Trinity is Pagan Practice of Polytheism in Mainstream Christianity #EndTimes #Apostasy

Is he the SECOND PERSON of the Trinity ? Or is He the ONE AND ONLY IMAGE - PERSON - of GOD ALMIGHTY and there is NO other God beside him?

Who are we?

Who are We?

Our true identity

in Jesus Christ as

One in Israel (Church of Philadelphia, Tribulation Saints, Jewish Remnant, Old Testament Saints.)

the Wife, The Bride,

the Body.

The Identification CRISIS:

Identification is as 2-way street; i.e., to know who God is and knowing who you are in God eyes.

The Children of Israel; Identification Parts One and Two:

The Children of Israel Part 2 Identification #End Time #discipleship Part 1 included

The Messianic Psalms are vital to our Faith Conclusion Includes Parts 1 through 7.

Additional study Notes using all King James scripture that refer to prayer addressing God.

1. General Principles for Addressing God in Prayer
The Bible emphasizes approaching God with reverence, humility, and faith.

While specific names or titles for God are used, the heart posture is critical:Reverence and Honor: God is holy and sovereign, so prayers often reflect His majesty (e.g., Psalm 99:3, "Let them praise thy great and terrible name; for it is holy").

Intimacy and Relationship: Jesus teaches believers to address God as a loving Father, emphasizing a personal relationship (e.g., Matthew 6:9).

Faith and Dependence: Prayers are offered in trust, acknowledging God’s power and willingness to hear (e.g., Hebrews 11:6).

2. Primary Ways to Address God in Prayer
Scripture provides several titles and names for God, each reflecting His character or role. These are used in prayers throughout the KJV:

a. God as Father

Jesus instructs believers to address God as "Father" in the Lord’s Prayer:
Matthew 6:9 – "After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name."This emphasizes God’s role as a loving, relational Father, while still acknowledging His holiness ("hallowed be thy name").

Romans 8:15 – "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.""Abba" is an intimate Aramaic term for "Father," akin to "Daddy," showing closeness (also in Galatians 4:6).

b. God (Elohim, Theos)The term "God" is frequently used in prayers to acknowledge His divine authority and power:
Genesis 15:2 – Abraham prays, "And Abram said, Lord GOD, what wilt thou give me, seeing I go childless…?"Here, "God" (Elohim in Hebrew) reflects His role as Creator and Sovereign.

Acts 4:24 – The early church prays, "And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is."Addressing God as the Creator underscores His omnipotence.

c. Lord (Adonai, Kurios)"Lord" is a common address, signifying God’s authority and mastery:

Psalm 86:5 – "For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee."David frequently uses "Lord" in the Psalms to express dependence and submission.

Luke 11:1 – The disciples ask Jesus, "Lord, teach us to pray," showing the term’s use in addressing both God and Jesus.
d. Lord God or Lord GOD

Combining "Lord" (Adonai) and "God" (Elohim or YHWH in Hebrew), this address emphasizes both sovereignty and covenant relationship:

2 Samuel 7:22 – David prays, "Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee."

Nehemiah 1:5 – "And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him."

e. Jehovah/YHWH (LORD in KJV)The covenant name of God, often rendered "LORD" in all caps in the KJV, is used in prayers to invoke His personal, covenant-keeping nature:

Exodus 15:26 – Moses refers to "the LORD that healeth thee" in a context of prayerful acknowledgment. Psalm 23:1 – "The LORD is my shepherd; I shall not want." While not a direct prayer, this reflects the tone of addressing God as the covenant Lord.

f. Other Titles Reflecting Attributes
Prayers often incorporate God’s attributes, such as:Almighty God: Genesis 17:1 – "I am the Almighty God; walk before me, and be thou perfect." Abraham’s prayers often reflect this title (e.g., Genesis 18:25).

Most High: Psalm 57:2 – "I will cry unto God most high; unto God that performeth all things for me."

King: Psalm 5:2 – "Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray."

Holy One: Isaiah 12:6 – "Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee."
3. Examples of Prayer in the KJV

Specific prayers in scripture model how to address God:Solomon’s Prayer at the Temple Dedication (1 Kings 8:22–53):

Solomon addresses God as "LORD God of Israel" (v. 23), emphasizing His covenant faithfulness and uniqueness: "There is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy."

Daniel’s Prayer for Mercy (Daniel 9:4–19):
Daniel begins, "O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him," using "Lord" and descriptive titles to honor God’s majesty and mercy.
Jesus’ High Priestly Prayer (John 17):

Jesus addresses God as "Father" (v. 1, "Father, the hour is come") and "Holy Father" (v. 11), blending intimacy and reverence.

Paul’s Prayers:
In Ephesians 3:14–16, Paul prays, "For this cause I bow my knees unto the Father of our Lord Jesus Christ," emphasizing God’s fatherly role over all creation.

4. Guidance from Jesus on Prayer
Jesus provides the clearest instruction on addressing God in prayer:The Lord’s Prayer (Matthew 6:9–13; Luke 11:2–4): Begins with "Our Father which art in heaven," setting a model for addressing God as Father while acknowledging His heavenly authority.

Emphasizes hallowing God’s name, showing that any address should honor His holiness.

Praying in Jesus’ Name:
John 16:23–24 – "And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you."Jesus teaches that prayers are to be offered to the Father in His name, acknowledging Christ’s mediation (also John 14:13–14).

5. Practical Application for Addressing God
Based on KJV scripture, here’s how believers can address God in prayer:Use Scriptural Names/Titles: Choose a name or title that reflects the prayer’s purpose (e.g., "Father" for relational prayers, "Almighty God" for petitions needing power, "Lord" for submission).

Approach with Reverence and Intimacy: Combine respect (Psalm 111:9, "Holy and reverend is his name") with the intimacy of "Abba, Father" (Romans 8:15).

Pray in Jesus’ Name: As per John 16:23, prayers are offered through Christ as the mediator (1 Timothy 2:5).

Acknowledge God’s Attributes: Incorporate His qualities (e.g., merciful, holy, just) to align the prayer with His character (Psalm 86:15, "But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth").
Be Flexible: Scripture shows variety in addressing God, so prayers can adapt to context while maintaining reverence.

6. Cultural and Theological Notes

Jewish Context:

In the Old Testament, God’s name (YHWH) was considered so holy that it was rarely spoken. The KJV often renders it "LORD," and prayers reflect this reverence (e.g., Exodus 3:14–15).

New Testament Shift: Jesus’ teaching to address God as "Father" marks a shift toward a more intimate relationship, made possible through Christ’s redemptive work (Galatians 4:4–6).

7. Common Questions and ClarificationsCan we use other names for God? Yes, scripture uses various names (e.g., Jehovah-Jireh, "The LORD will provide," Genesis 22:14), but they should align with biblical revelation and avoid irreverence.
Is there a wrong way to address God? While scripture allows flexibility, prayers should avoid flippancy or disrespect, as God is holy (Leviticus 10:3). The heart’s intent matters (1 Samuel 16:7).

Do we always address the Father? Most New Testament prayers are to the Father (e.g., Ephesians 3:14), but prayers to Jesus are also modeled (e.g., Acts 7:59, Stephen prays, "Lord Jesus, receive my spirit"). The Spirit’s role is typically intercessory (Romans 8:26).

8. Conclusion
In the KJV, addressing God in prayer involves a balance of reverence and intimacy, using titles like "Father," "Lord," "God," "Lord God," or descriptive names like "Almighty" or "Most High."

The Lord’s Prayer (Matthew 6:9) provides the primary model, addressing God as "Our Father" while hallowing His name. Prayers are offered in Jesus’ name (John 16:23), reflecting His mediation, and are guided by the Spirit (Romans 8:26). Believers can draw from scripture’s rich examples, tailoring their address to God’s character and their prayer’s purpose, always approaching with faith, humility, and awe.

Background:

Ephesians 1:23 (KJV)
“Which is his body, the fulness of him that filleth all in all.”
Colossians 2:9 (KJV)

“For in him dwelleth all the fulness of the Godhead bodily.”
Rewritten Analysis of “Fulness”

The word “fulness” (plērōma, πλήρωμα in Greek) in both Ephesians 1:23 and Colossians 2:9 reveals the profound unity between Christ and His church, portraying the church as an integral part of Christ Himself, who embodies the complete fullness of God in bodily form. Below, we explore how Christ fills His church, how the church is literally part of Himself, and how His identity as the fullness of the Godhead bodily encompasses the church as His body.

Christ Fills His Church (Ephesians 1:23)
In Ephesians 1:23, the church is described as Christ’s “body” and “the fulness of him that filleth all in all.” The Greek term plērōma signifies completeness, the state of being filled, or the totality of divine presence. Here, it portrays the church as the vessel filled by Christ, who actively “filleth all in all” with His divine presence, power, and grace.

This filling is not merely an external act but an intimate union, where Christ imparts His life, Spirit, and authority to the church. The church, as His body, is literally part of Himself, serving as the corporate expression of His divine fullness in the world. The phrase “filleth all in all” underscores Christ’s universal sovereignty, extending His presence to all creation, with the church as the primary locus of His redemptive work. Thus, the church is filled by Christ to manifest His glory, making it an inseparable extension of His own being.

Christ as the Fullness of the Godhead Bodily (Colossians 2:9)
In Colossians 2:9, “fulness” (plērōma) refers to the totality of divine attributes dwelling in Christ. The verse declares that “all the fulness of the Godhead” resides in Him “bodily” (sōmatikōs, σωματικῶς), affirming His complete divinity in His incarnate form. The term “Godhead” (theotēs, θεότης) denotes the essence of deity, meaning Christ possesses every divine attribute—power, wisdom, holiness, and more—in their entirety. The “bodily” aspect emphasizes the incarnation, where God’s fullness is expressed in Christ’s human form. Crucially, this “body” is not only Christ’s physical incarnation but extends to the church, which Scripture identifies as His body (Ephesians 1:23). The church, as part of Christ Himself, shares in this fullness because it is united to Him, the one who embodies all that God is.

The Church as Literally Part of Christ
The connection between these passages reveals a profound theological truth: the church is literally part of Christ because He is the fullness of the Godhead bodily, and that body includes the church. In Colossians 2:9, Christ’s bodily form encompasses both His incarnate human body and, by extension, the church as His corporate body (as clarified in Ephesians 1:23). The church is not a separate entity but an integral part of Christ’s own existence, filled with His divine life and expressing His divine fullness.

Just as Christ’s body is the vessel of the Godhead’s fullness, the church, as His body, is the vessel through which His divine presence and purpose are manifested in the world. This unity is so intimate that the church is described as “the fulness of him,” meaning it completes the expression of Christ’s redemptive work, not because He is incomplete, but because He has ordained the church to be His body through which He works.
Direct Connection Between the Passages

Christ’s Fullness as the Source:

Colossians 2:9 establishes that Christ is the complete embodiment of God’s nature—all the fullness of the Godhead dwells in Him. This divine fullness is the source of the church’s life and identity.

The Church as His Body: Ephesians 1:23 identifies the church as Christ’s body, filled by Him and serving as the “fulness” of His presence. The church is literally part of Christ because it is united to Him, the head, and shares in His divine life.
Bodily Unity: The “bodily” aspect in Colossians 2:9 connects directly to the church as Christ’s body in Ephesians 1:23. Christ’s incarnation makes Him the fullness of God in a human body, and the church, as His extended body, participates in and expresses this fullness. The church is part of Christ Himself because it is the corporate continuation of His incarnate presence.

Theological Unity: Christ fills His church (Ephesians 1:23) because He possesses all divine fullness (Colossians 2:9). The church, as His body, is not a mere organization but a living extension of Christ, indwelt by His Spirit and manifesting His divine attributes.
Comparison of “Fulness” in Ephesians 1:23 and Colossians 2:9

Aspect
Ephesians 1:23
Colossians 2:9

Greek Term
Plērōma
(πλήρωμα)
Plērōma
(πλήρωμα)

Subject
The church as Christ’s body
Christ Himself

Referent of Fulness
The church as filled by Christ’s divine presence
The totality of the Godhead in Christ

Role of “Bodily”
The church as Christ’s body, part of Himself
Christ’s incarnate form, extended to the church

Theological Focus
Christ fills the church as His body
Christ embodies all divine attributes bodily

Implication
The church is part of Christ, expressing His fullness
Christ’s fullness makes Him the source for the church

Theological Synthesis
Christ is the fullness of the Godhead bodily (Colossians 2:9), possessing all divine attributes in His incarnate form. The church, as His body (Ephesians 1:23), is literally part of Him, filled with His divine presence and serving as the corporate expression of His fullness. The church is not separate from Christ but an extension of His incarnate reality, indwelt by His Spirit and manifesting His redemptive purpose. Because Christ embodies all that God is, He fills His church with His life, making it the vessel through which His divine fullness is displayed to the world. The church’s identity as Christ’s body means it is inseparably united to Him, participating in the fullness of the Godhead through its union with the One who is fully God.

Conclusion
The word “fulness” (plērōma) in Ephesians 1:23 and Colossians 2:9 reveals the intimate connection between Christ and His church. Christ, as the fullness of the Godhead bodily (Colossians 2:9), is the source of all divine attributes, and the church, as His body (Ephesians 1:23), is literally part of Him, filled with His presence and expressing His divine purpose. The church’s role as Christ’s body means it is not merely an institution but an integral part of His own being, sharing in the fullness of the One who fills all in all. This unity underscores the church’s sacred calling to manifest Christ’s divine life and glory in the world.