Colossians 1:19
For it pleased the Father that in him fshould all fulness dwell;
For it pleased the Father that in him should all fulness dwell;
ὅτι ἐν αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα κατοικῆσαι,
Textual key: no entry
f:
John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
John 1:16 And of his fulness have all we received, and grace for grace.
John 3:34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.
John 3:35 The Father loveth the Son, and hath given all things into his hand.
Ephesians 1:23 Which is his body, the fulness of him that filleth all in all.
Ephesians 4:10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
Colossians 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
Colossians 2:3 In whom are hid all the treasures of wisdom and knowledge.
Colossians 2:9 For in him dwelleth all the fulness of the Godhead bodily.
Matthew 11:27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
Matthew 28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
A learned man reads it: For all fulness pleased to dwell in him. Others: He liked, or approved, that all fulness should dwell in him, bringing instances for that construction of the word
it pleased.
it is true the word Father is not in the Greek text, nor in the oriental versions, but is well understood and supplied from the context, Col 1:12, where the apostle gives thanks to the Father, and then describes his dear Son in the following verses, and here in this adds a cogent reason why he should be the Head of his church, since the Son of his love, (in whom he is well pleased, Mat 3:17), is he alone in whom he likes to dwell with all fulness or all fulness, doth will to abide.
here is another all, and a fulness added to that all; an all for parts, a fulness for degrees; a transcendency in all, above all. It is of the Father’s good pleasure that Christ, not here considered simply, as the Son of God, but respectively, as Head of his church, and Mediator, should be the subject of this all fulness, which is not directly that of his body mystical, Eph 1:23. But:
1. Originally, the fulness of the Godhead, whereby he hath an all-sufficiency of perfections for his mediatory office upon the mystical union, which none other hath or can have, Col 2:9 Joh 1:14: of which more distinctly in the next chapter.
2. Derivatively, a fulness of the Spirit and habitual grace, Luk 1:80, with Joh 1:16,33 3:34; holiness, wisdom, power, perfectly to finish his work, Joh 17:4 19:30, and other excellencies for the reconciling (as it follows) and actual influencing of his body, Psa 130:7,8 Mt 28:18 Joh 5:20 Rom 1:4 1Co 5:4; with 2Co 12:9 Eph 1:20-22 Heb 7:25,26 Re 5:6,12.
and this all fulness doth not only lodge in him for a time, but resideth and abideth in him; it is not in him as the Divine glory was awhile in the tabernacle of Moses, and the temple of Solomon, but dwells constantly in him, not as a private person, but a universal principle; as Head of the body, (as well as reconciler), to fill up the emptiness of man with the abundant grace that perpetually resideth in him.