Eph 1:23, 3:19, Col 1:19, 2:9 | Barnes | STEP | Verse 23. Which is his body . This comparison of the church with a person or body, of which the Lord Jesus is the head, is not uncommon in the New Testament. ; ; , . The fulness of him . The word here rendered fulness -- πληρωμα means, properly, that with which anything is filled, the filling up, the contents. . The exact idea here, however, is not very dear, and interpreters have been by no means united in their opinions of the meaning. It seems probable that the sense is, that the church is the completion or filling up of his power and glory. It is that without which his dominion would not be complete, he has control over the angels and over distant worlds, but his dominion would not be complete without the control over his church; and that is so glorious, that it fills up the honour of the universal dominion, and makes his empire complete. According to Rosenmuller, the word fulness here means a great number or multitude; a multitude, says he, which, not confined to its own territory, spreads afar, and fills various regions. Koppe also regards it as synonymous with multitude or many , and supposes it to mean all the dominion of the Redeemer over the body--the church. He proposes to translate the whole verse, "He has made him the Head over his church, that he might rule it as his own body--the whole wide state of his universal kingdom." "This," says Calvin, ( in loc .,)" is the highest honour of the church, that the Son of God regards himself as in a sense imperfect unless he is joined to us. The church constitutes the complete body of the Redeemer. A body is complete when it has all its members and limbs in proper proportions; and those members might be said to be the completion , or the filling-up, or the fulness --πληρωμα--of the body or the person. This language would not, indeed, be such as would usually be adopted to express the idea now; but this is evidently the sense in which Paul uses it here. The meaning is, that the church sustains the same relation to Christ which the body does to the head. It helps to form the entire person. There is a close and necessary union. The one is not complete without the other. And one is dependant on the other. When the body has all its members in due proportion, and is in sound and vigorous health, the whole person then is complete and entire. So it is to be in the kingdom of the Redeemer. He is the head; and that redeemed church is the body, the fulness, the completion, the filling-up of the entire empire over which he presides, and which he rules. On the meaning of the word fulness πληρωμα-the reader may consult Storr's Opuscula, vol. i., pp. 144--187, particularly pp. 169--183. Storr understands the word in the sense of full or abundant mercy, and supposes that it refers to the great benignity which God has shown to his people, and renders it, "The great benignity of him who filleth all things with good, as he called Jesus from the dead to life, and placed him in heaven, so even you, sprung from the heathen, who were dead in sin on account of your many offences in which you formerly lived, etc.--hath he called to life by Christ." This verse, therefore, he would connect with the following chapter, and he regards it all as designed to illustrate the great power and goodness of God. Mr. Locke renders it, "Which is his body, which is completed by him alone," and supposes it means, that Christ is the head, who perfects the church by supplying all things to all its members which they need. Chandler gives an interpretation in accordance with that which I have first suggested, as meaning that the church is the full "complement" of the body of Christ; and refers to AElian and Dionysius Halicarnassus, who use the word "fulness" or πληρωμα as referring to the rowers of a ship. Thus, also, we say that the ship's crew is its "complement," or that a ship or an army has its complement of men; that is, the ranks are filled up or complete. In like manner, the church will be the filling-up, or the complement, of the great kingdom of the Redeemer--that which will give completion or perfectness to his universal dominion. Of him . Of the Redeemer. That filleth all in all . That fills all things, or who pervades all things. ; . Comp. . The idea is, that there is no place where he is not, and which he does not fill; and that he is the source of all the holy and happy influences that are abroad in the works of God. It would not be easy to conceive of an expression more certainly denoting omnipresence and universal agency than this; and if it refers to the Lord Jesus, as seems to be indisputable, the passage teaches not only his supremacy, but demonstrates his universal agency, and his omnipresence--things that pertain only to God. From this passage we may observe, (1.) that just views of the exaltation of the Redeemer are to be obtained only by the influence of the Spirit of God on the heart, . Man, by nature, has no just conceptions of the Saviour, and has no desire to have. It is only as the knowledge of that great doctrine is imparted to the mind, by the Spirit of God, that we have any practical and saving acquaintance with such an exaltation. The Christian sees him, by faith, exalted to the right hand of God, and cheerfully commits himself and his all to him, and feels that all his interests are safe in his hands. (2.) It is very desirable to have such views of an exalted Saviour. So Paul felt when he earnestly prayed that God would give such views to the Ephesians, . It was desirable in order that they might have a right understanding of their privileges; in order that they might know the extent of the power which had been manifested in their redemption; in order that they might commit their souls with confidence to him. In my conscious weakness and helplessness; when I am borne down by the labours, and exposed to the temptations of life; when I contemplate approaching sickness and death, I desire to feel that that Saviour to whom I have committed my all is exalted far above principalities and powers, and every name that is named. When the church is persecuted and opposed; when hosts of enemies rise up against it, and threaten its peace and safety, I rejoice to feel assured the Redeemer and Head of the church is over all, and that he has power to subdue all her foes and his. (3.) The church is safe. Her great Head is on the throne of the universe, and no weapon that is formed against her can prosper, he has defended it hitherto in all times of persecution, and the past is a pledge that he will continue to protect it to the end of the world. (4.) Let us commit our souls to this exalted Redeemer. Such a Redeemer we need--one who has all power in heaven and earth. Such a religion we need--that can restore the dead to life. Such hope and confidence we need as he can give--such peace and calmness as shall result from unwavering confidence in him who filleth all in all. (d) "the fulness"

Ephesians 1:23

Verse 23. Which is his body. This comparison of the church with a person or body, of which the Lord Jesus is the head, is not uncommon in the New Testament. 1Cor 11:3; 1Cor 12:27; Eph 4:15, Eph 4:16.

The fulness of him. The word here rendered fulness-- πληρωμα means, properly, that with which anything is filled, the filling up, the contents. Rom 11:12. The exact idea here, however, is not very dear, and interpreters have been by no means united in their opinions of the meaning. It seems probable that the sense is, that the church is the completion or filling up of his power and glory. It is that without which his dominion would not be complete, he has control over the angels and over distant worlds, but his dominion would not be complete without the control over his church; and that is so glorious, that it fills up the honour of the universal dominion, and makes his empire complete. According to Rosenmuller, the word fulness here means a great number or multitude; a multitude, says he, which, not confined to its own territory, spreads afar, and fills various regions. Koppe also regards it as synonymous with multitude or many, and supposes it to mean all the dominion of the Redeemer over the body--the church. He proposes to translate the whole verse, "He has made him the Head over his church, that he might rule it as his own body--the whole wide state of his universal kingdom." "This," says Calvin, (in loc.,)" is the highest honour of the church, that the Son of God regards himself as in a sense imperfect unless he is joined to us. The church constitutes the complete body of the Redeemer. A body is complete when it has all its members and limbs in proper proportions; and those members might be said to be the completion, or the filling-up, or the fulness--πληρωμα--of the body or the person. This language would not, indeed, be such as would usually be adopted to express the idea now; but this is evidently the sense in which Paul uses it here. The meaning is, that the church sustains the same relation to Christ which the body does to the head. It helps to form the entire person. There is a close and necessary union. The one is not complete without the other. And one is dependant on the other. When the body has all its members in due proportion, and is in sound and vigorous health, the whole person then is complete and entire. So it is to be in the kingdom of the Redeemer. He is the head; and that redeemed church is the body, the fulness, the completion, the filling-up of the entire empire over which he presides, and which he rules. On the meaning of the word fulness πληρωμα-the reader may consult Storr's Opuscula, vol. i., pp. 144--187, particularly pp. 169--183. Storr understands the word in the sense of full or abundant mercy, and supposes that it refers to the great benignity which God has shown to his people, and renders it, "The great benignity of him who filleth all things with good, as he called Jesus from the dead to life, and placed him in heaven, so even you, sprung from the heathen, who were dead in sin on account of your many offences in which you formerly lived, etc.--hath he called to life by Christ." This verse, therefore, he would connect with the following chapter, and he regards it all as designed to illustrate the great power and goodness of God. Mr. Locke renders it, "Which is his body, which is completed by him alone," and supposes it means, that Christ is the head, who perfects the church by supplying all things to all its members which they need. Chandler gives an interpretation in accordance with that which I have first suggested, as meaning that the church is the full "complement" of the body of Christ; and refers to AElian and Dionysius Halicarnassus, who use the word "fulness" or πληρωμα as referring to the rowers of a ship. Thus, also, we say that the ship's crew is its "complement," or that a ship or an army has its complement of men; that is, the ranks are filled up or complete. In like manner, the church will be the filling-up, or the complement, of the great kingdom of the Redeemer--that which will give completion or perfectness to his universal dominion.

Of him. Of the Redeemer.

That filleth all in all. That fills all things, or who pervades all things. 1Cor 12:6; 1Cor 15:28. Comp. Col 3:11. The idea is, that there is no place where he is not, and which he does not fill; and that he is the source of all the holy and happy influences that are abroad in the works of God. It would not be easy to conceive of an expression more certainly denoting omnipresence and universal agency than this; and if it refers to the Lord Jesus, as seems to be indisputable, the passage teaches not only his supremacy, but demonstrates his universal agency, and his omnipresence--things that pertain only to God. From this passage we may observe,

(1.) that just views of the exaltation of the Redeemer are to be obtained only by the influence of the Spirit of God on the heart, Eph 1:17-19. Man, by nature, has no just conceptions of the Saviour, and has no desire to have. It is only as the knowledge of that great doctrine is imparted to the mind, by the Spirit of God, that we have any practical and saving acquaintance with such an exaltation. The Christian sees him, by faith, exalted to the right hand of God, and cheerfully commits himself and his all to him, and feels that all his interests are safe in his hands.

(2.) It is very desirable to have such views of an exalted Saviour. So Paul felt when he earnestly prayed that God would give such views to the Ephesians, Eph 1:17-20. It was desirable in order that they might have a right understanding of their privileges; in order that they might know the extent of the power which had been manifested in their redemption; in order that they might commit their souls with confidence to him. In my conscious weakness and helplessness; when I am borne down by the labours, and exposed to the temptations of life; when I contemplate approaching sickness and death, I desire to feel that that Saviour to whom I have committed my all is exalted far above principalities and powers, and every name that is named. When the church is persecuted and opposed; when hosts of enemies rise up against it, and threaten its peace and safety, I rejoice to feel assured the Redeemer and Head of the church is over all, and that he has power to subdue all her foes and his.

(3.) The church is safe. Her great Head is on the throne of the universe, and no weapon that is formed against her can prosper, he has defended it hitherto in all times of persecution, and the past is a pledge that he will continue to protect it to the end of the world. (4.) Let us commit our souls to this exalted Redeemer. Such a Redeemer we need--one who has all power in heaven and earth. Such a religion we need--that can restore the dead to life. Such hope and confidence we need as he can give--such peace and calmness as shall result from unwavering confidence in him who filleth all in all.

(d) "the fulness" 1Cor 12:12, Col 1:18,24

Ephesians 3:19

Verse 19. And to know the love of Christ. The love of Christ towards us; the immensity of redeeming love. It is not merely the love which he showed for the Gentiles in calling them into his kingdom, which is here referred to; it is the love which is shown for the lost world in giving himself to die. This love is often referred to in the New Testament, and is declared to surpass all other which has ever been evinced. Rom 5:7, Rom 5:8; Jn 15:13. To know this; to feel this; to have a lively sense of it, is one of the highest privileges of the Christian. Nothing will so much excite gratitude in our hearts; nothing will prompt us so much to a life of self-denial; nothing will make us so benevolent and so dead to the world. 2Cor 5:14.

Which passeth knowledge. There seems to be a slight contradiction here in expressing a wish to know what cannot be known, or in a desire that they should understand that which cannot be understood. But it is the language of a man whose heart was full to overflowing. He had a deep sense of the love of Christ, and he expressed a wish that they should understand it. Suddenly he has such an apprehension of it, that he says it is indeed infinite. No one can attain to a full view of it. It had no limit. It was unlike anything which had ever been evinced before. It was love which led the Son of God to become incarnate; to leave the heavens; to be a man of sorrows; to be reviled and persecuted; to be put to death in the most shameful manner--ON A CROSS. Who could understand that Where else had there been anything like that? What was there with which to compare it? What was there by which it could be illustrated? And how could it be fully understood? Yet something of it might be seen, known, felt; and the apostle desired that, as far as possible, they should understand that great love which the Lord Jesus had manifested for a dying world.

That ye might be filled with all the fulness of God. What an expression! How rich and glorious! Who can comprehend all that it implies? Let us inquire into its meaning. There may be here in these verses an allusion to the temple. The apostle had spoken of their being founded in love, and of surveying the length, and breadth, and depth, and height of that love, as of a vast and splendid edifice; and he now desires that those whom he addressed might be pervaded or filled with the indwelling of God. The language here is cumulative, and is full of meaning and richness.

(1.) They were to be full of God. That is, he would dwell in them.

(2.) They were to be filled with the fulness of God--τοπληρωματουθεου. On the word rendered fulness, Eph 1:10, Eph 1:23. It is a favourite word with Paul. Thus he speaks of the fulness of the Gentiles, Rom 11:25; the fulness of time, Gal 4:4; the fulness of him that filleth all in all, Eph 1:23; the fulness of Christ, Eph 4:13; the fulness of the Godhead in Christ, Col 1:19, 2:9. It means here, "that you may have the richest measures of Divine consolation and of the Divine Presence; that you may partake of the entire enjoyment of God in the most ample measure in which he bestows his favours on his people."

(3.) It was to be with all the fulness of God; not with partial and stinted measures of his gracious presence, but with all which he ever bestows. Religion is not a name. It is not a matter of form. It is not a trifle. It is the richest, best gift of God to man. It ennobles our nature. It more clearly teaches us our true dignity than all the profound discoveries which men can make in science; for none of them will ever fill us with the ruiness of God. Religion is spiritual, elevating, pure, Godlike. We dwell with God; walk with God; live with God; commune with God; are like God. We become partakers of the Divine nature, (2Pet 1:4;) in rank we are associated with angels; in happiness and purity we are associated with God.

(a) "fulness of God" Jn 1:16

Colossians 1:19

Verse 19. For it pleased the Father. The words, "the Father," are not in the original, but they are not improperly supplied. Some word must be understood; and as the apostle, in Col 1:12, referred to "the Father" as having a claim to the thanks of his people for what he had done, and as the great favour for which they ought to be thankful is that which he immediately specifies the exaltation of Christ---it is not improper to suppose that this is the word to be understood here. The meaning is, that he chose to confer on his Son such a rank, that in all things he might have the preeminence, and that there might be in him "all fulness." Hence, by his appointment, he was the agent in creation, and hence he is placed over all things as the head of the church.

That in him should all fulness dwell. That in him there should be such dignity, authority, power, and moral excellence as to be fitted to the work of creating the world, redeeming his people, and supplying everything needful for their salvation. On the word fulness, Jn 1:14, Jn 1:16. Comp. Rom 11:12; Rom 11:25; Gall 4:4; Eph 1:23; Eph 3:19; Col 2:9. This is to us a most precious truth. We have a Saviour who is in no respect deficient in wisdom, power, and grace to redeem and save us. There is nothing necessary to be done in our salvation which he is not qualified to do; there is nothing which we need to enable us to perform our duties, to meet temptation, and to bear trial, which he is not able to impart. In no situation of trouble and danger will the church find that there is a deficiency in him; in no enterprise to which she can put her hands will there be a lack of power in her great Head to enable her to accomplish what he calls her to. We may go to him in all our troubles, weaknesses, temptations, and wants, and may be supplied from his fullness--just as, if we were thirsty, we might go to an ocean of pure water and drink.

(e) "in Him should" Jn 1:16

Colossians 2:9

Verse 9. For in him dwelleth. That is, this was the great and central doctrine that was to be maintained about Christ, that all the fulness of the Godhead dwelt in him. Every system which denied this was a denial of the doctrine which they had been taught; and against everything that would go to undermine this, they were especially to be on their guard. Almost all heresy has been begun by some form of the denial of the great central truth of the incarnation of the Son of God.

All the fulness. Col 1:19.

Of the Godhead. Of the Divinity, the Divine nature θεοτης. The word is one that properly denotes the Divine nature and perfections. Robinson, Lex. It occurs nowhere else in the New Testament.

Bodily. σωματικως. This word also is found nowhere else in the New Testament, though the adjective bodily-- σωματικος --occurs twice: Lk 3:22, "in a bodily shape;" and 1Timm 4:8, "for bodily exercise profiteth little." The word means, "having a bodily appearance, instead of existing or appearing in a spiritual form;" and the fair sense of the phrase is, that the fairness of the Divine nature became incarnate, and was indwelling in the body of the Redeemer. It does not meet the case to say, as Crellius does, that the "whole Divine will was in him," for the word θεοτης godhead does not mean the will of God; and it is as certainly true that the inspired prophets were under the control of the Divine will, as that the Saviour was. Nor can it mean, as Socinus supposes, that the fulness of Divine knowledge dwelt in him, for this is not the proper meaning of the word θεοτης godhead; nor can it mean, for the same reason, that a fairness of Divine gifts was entrusted to him. The language is such as would be obviously employed on the supposition that God became incarnate, and appeared in human form; and there is no other idea which it so naturally expresses, nor is there any other which it can be made to express without a forced construction. The meaning is, that it was not any one attribute of the Deity that became incarnate in the Saviour; that he was not merely endowed with the knowledge, or the power, the wisdom of God; but that the whole Deity thus became incarnate, and appeared in human form. Comp. Jn 14:9, 1:18. No language could, therefore, more clearly demonstrate the divinity of Christ. Of what mere man-- of what angel-could it be used?

(f) "dwelleth" Col 1:19