Because in him, it hath well pleased the Father, that all fullness should dwell;

“For how is He before all, if He is not before all things? How, again, is He before all things, if He is not "the first-born of every creature"-if He is not the Word of the Creator? Now how will he be proved to have been before all things, who appeared after all things? Who can tell whether he had a prior existence, when he has found no proof that he had any existence at all? In what way also could it have "pleased (the Father) that in Him should all fulness dwell? " For, to begin with, what fulness is that which is not comprised of the constituents which Marcion has removed from it,-even those that were "created in Christ, whether in heaven or on earth," whether angels or men? which is not made of the things that are visible and invisible? which consists not of thrones and dominions and principalities and powers? If, on the other hand, our false apostles and Judaizing gospellers have introduced all these things out of their own stores, and Martian has applied them to constitute the fulness of his own god, (this hypothesis, absurd though it be, alone would justify him; ) for how, on any other supposition, could the rival and the destroyer of the Creator have been willing that His fulness should dwell in his Christ? To whom, again, does He "reconcile all things by Himself, making peace by the blood of His cross," but to Him whom those very things had altogether offended, against whom they had rebelled by transgression, (but) to whom they had at last returned? Conciliated they might have been to a strange god; but reconciled they could not possibly have been to any other than their own God.”

“There is also unquestionably a certain other (head of the hydra, namely, the heresy) of the Peratae, whose blasphemy against Christ has for many years escaped notice. And the present is a fitting opportunity for bringing to light the secret mysteries of such (heretics). These allege that the world is one, triply divided. And of the triple division with them, one portion is a certain single originating principle, just as it were a huge fountain, which can be divided mentally into infinite segments. Now the first segment, and that which, according to them, is (a segment) in preference (to others), is a triad, and it is called a Perfect Good, (and) a Paternal Magnitude. And the second portion of the triad of these is, as it were, a certain infinite crowd of potentialities that are generated from themselves, (while) the third is formal. And the first, which is good, is unbegotten, and the second is a self-producing good, and the third is created; and hence it is that they expressly declare that there are three Gods, three Logoi, three Minds, three Men. For to each portion of the world, after the division has been made, they assign both Gods, and Logoi, and Minds, and Men, and the rest; but that from unorigination and the first segment of the world, when afterwards the world had attained unto its completion, there came down from above, for causes that we shall afterwards declare, in the time of Herod a certain man called Christ, with a threefold nature, and a threefold body, and a threefold power, (and) having in himself all (species of) concretions and potentialities (derivable) from the three divisions of the world; and that this, says (the Peratic), is what is spoken: "It pleased him that in him should dwell all fulness bodily," and in Him the entire Divinity resides of the triad as thus divided. For, he says, that from the two superjacent worlds-namely, from that (portion of the triad) which is unbegotten, and from that which is self-producing-there have been conveyed down into this world in which we are, seeds of all sorts of potentialities. What, however, the mode of the descent is, we shall afterwards declare.”

“"For it was the good pleasure of the Father, that in Him should all the fullness dwell." Whatsoever things are of the Father, these he saith are of the Son also, and that with more of intensity, because that He both became "dead" for, and united Himself to us. He said, "Firstfruits," as of fruits. He said not "Resurrection," but "Firstfruits," showing that He hath sanctified us all, and offered us, as it were, a sacrifice. The term "fullness" some use of the Godhead, like as John said, "Of His fullness have all we received." That is, whatever was the Son, the whole Son dwelt there, not a sort of energy, but a Substance. He hath no cause to assign but the will of God: for this is the import of, "it was the good pleasure...in Him."”

“After the apostle commended Christ by comparison to God and to the whole creation, here he commends him in comparison to the Church. And first in general; second specifically as to the Colossians, at *and you, when you were*; third specifically as to his own person, at *of which I am made*. Concerning the first he does two things, for first he sets forth the relation of Christ to the whole Church; second he expounds it, at *who is the beginning*. He says therefore: this one, in whom we have redemption, Christ, is the firstborn of creation, but according as he is such he has been made the head of the Church. Two things need to be expounded here. First, how the Church is a body, and second, how Christ is the head. The Church is called a body by likeness to a single man, and this in two ways, namely both as to the distinction of members, Eph. 4: *he gave some indeed as apostles, some as prophets*, etc., and as to services, which although they are distinct, nevertheless one serves another, 1 Cor. 12:25: *let the members be solicitous for one another*; Gal. 6:2: *bear one another's burdens*, and so on. Likewise, just as one body is constituted from the unity of a soul, so the Church from the unity of the spirit. Eph. 4:4: *one body and one spirit*. 1 Cor. 10:17: *we, being many, are one bread, one body*, and so on. Again there is another consideration of the members in relation to the head of the Church, namely to Christ. For Christ himself is the head of the Church. Ps. 3:3: *you lift up my head*, and so on. And he expounds what it is to be head, saying *who is the beginning*, and so on. For the head, with respect to the other members, has three privileges. First, because it is distinguished from the others by order of dignity, since it is the beginning and presiding one; second, in fullness of senses, which are all in the head; third, in a certain influx of sense and motion to the members. And therefore he first shows how Christ is head by reason of dignity; second by reason of the fullness of graces, at *for in him it pleased*; likewise third by reason of influence, at *and through him*. Now the Church has a twofold state, namely of grace in the present and of glory in the future, and it is the same Church, and Christ is head according to both states, because he is first in grace and first in glory. As to the first he says *who is the beginning*, because he is not only in grace according as he is man, but also all are justified through faith in Christ. Rom. 5:19: *through the obedience of one man many are constituted just*. And therefore he says *who is the beginning*, namely of justification and grace in the whole Church, because even in the old testament there were some justified through faith in Christ. Jn. 8:25: *I am the beginning, who speak*, and so on. Ps. 109:4: *with you is the principality*, and so on. Likewise he is the beginning as to the state of glory. Therefore he says *the firstborn from the dead*. For because the resurrection of the dead is as it were a certain second generation, since man in it is restored to eternal life, Matt. 19:28: *in the regeneration, when the Son of man shall sit*, etc., and before all Christ is first, therefore he is *the firstborn from the dead*, that is, of those who are begotten through resurrection. But against this is the case of Lazarus, Jn. 11. I respond. It is said that this man and others did not rise to that immortal life, but to a mortal one; but Christ, rising from the dead, *dies now no more*, as is said Rom. 6:9. Apoc. 1:5: *the firstborn of the dead*, and so on. 1 Cor. 15:20: *but now Christ has risen from the dead, the firstfruits of them that sleep*. And this, that in all things he himself might be *holding the primacy*, as to the gifts of grace, because he himself is the beginning; as to the gifts of glory, because he himself is the firstborn. Ecclus. 24:9: *in every nation and in every people I have held the primacy*, and so on. Then when he says *because in him*, etc., he shows the dignity of the head as to the fullness of all graces. For other saints had divisions of graces, but Christ had all of them. Therefore he says *because in him*, and so on. Each single word has its own weight. *It pleased*, designates that the gifts of the man Christ were not from fate or from merits, as Photinus says, but from the good pleasure of the divine will assuming this man into the unity of the person. Matt. 3:17: *this is my son*, and so on. Likewise he says *all*, because others have this gift, others another. Jn. 13:3: *he gave all things into his hands*. Likewise he says *fullness*, because someone had some gift, but not the fullness of it, or of its power, because perhaps he unwillingly fell short in something. But Jn. 1:14 it is said of Christ: *we saw him full of grace and truth*. Ecclus. 24:16: *in the fullness of the saints is my abode*. Likewise he says *to dwell*. For others received the use of grace for a time, since the spirit of the prophets is not always present to the prophets, but in Christ it is habitual, because the dominion of this fullness is always at will in Christ. Jn. 1:33: *upon whom you shall see the spirit descending, and remaining upon him*, and so on. Then when he says *and through him*, etc., he shows that Christ is the head of the Church by reason of influx. And this is the third reason of headship. And first he shows the influx of grace; second he expounds what he had said, at *making peace*. He says therefore first: I say that it pleased not only as to this, that he should have it in himself, but also that through him it should be derived to us. Hence he says *and through him to reconcile all things unto himself*. 2 Cor. 5:19: *God was in Christ reconciling the world to himself*. He then expounds what sort of reconciliation this is, and how all things are reconciled. Now in reconciliation two things are to be considered: first, in what those who are reconciled agree. For those at discord have diverse wills. But those reconciled agree in some one thing. And thus wills previously discordant agree in Christ. And such wills are both of men, and of God, and of Angels. Of men, because Christ is man; of God, because he is God. Likewise there was discord between the Jews, who wanted the law, and the gentiles, who did not want the law; but Christ brings both into concord, because he is from the Jews, and because he releases from the observances of the law. And this concord was made *through blood*, and so on. For between God and man the cause of discord was sin; between Jews and gentiles, the law. Christ through the cross destroyed sin, and fulfilled the law. And thus he removed the cause of discord. Heb. 12:22: *you have come to Mount Zion, and to the city of the living God, Jerusalem*, and so on. And thus we are reconciled. And so both are at peace, whether *the things that are in heaven*, as Angels and God, or *the things that are on earth*, namely Jews and gentiles. Therefore, at the birth of Christ it is said, Lk. 2:14: *glory to God in the highest, and on earth peace to men*, and so on. Likewise in the resurrection he said: *peace be to you*, etc., as is had Jn. 20:20. Eph. 2:14: *for he himself is our peace, who has made both one*, and so on. Then when he says *and you*, etc., the commendation of Christ is set forth through the gifts conferred on them. Where first he recalls their past state; second, the benefit of Christ, at *but now*, etc.; third, what is required of them, at *if however*, and so on. Now the past state had three evils. For as to the intellect they were ignorant; as to effect, enemies of righteousness; as to act, in many sins. As to the first he says *estranged*, and so on. As to the second, *and enemies in sense*, according to one reading; and he shows the defect of wisdom which the Jews used to preach concerning the one God. Jn. 3:19: *they loved darkness rather than light*. But were they held to the law of Moses? It must be said that yes, as to the worship of the one God. Or *estranged in sense*, that is, by choice contradicting him out of malice. Job 34:27: *who as it were on purpose have withdrawn from him*. As to the third he says *in evil works*. Jn. 3:19: *for their works were evil*, and so on. Then when he says *but now*, he sets forth the benefits of Christ. And the first is reconciliation in his body. And he says *in the body of his flesh*, not that the body is one thing and the flesh another; but to show that he took a body in the being of nature. Jn. 1:14: *and the word was made flesh*, and so on. And the same body of flesh, that is, mortal. Rom. 8:3: *God sending his own son in the likeness of sin*, and so on. The second is sanctification. Hence he says *that he might present you holy*. Heb. 13:12: *Jesus, that he might sanctify the people*, and so on. The third is the washing away of sins, at *and unblemished*. Heb. 9:14: *the blood of Christ, through the Holy Spirit, offered himself to God, shall cleanse our conscience*, and so on. Likewise as to future things, at *and irreproachable*. 2 Pet. 3:14: *be diligent that you may be found unblemished and unviolated before him in peace*, and so on. And he adds *before him*. 1 Kings 16:7: *man sees the things that appear outwardly, but the Lord looks upon the heart*. He requires of us firmness of faith and hope; therefore he adds, saying *if however you continue in the faith, grounded*. Faith is like a foundation, from whose firmness the whole structure of the Church is made firm. Likewise, *and stable in hope*, not moved from themselves, and *immovable*, as it were not falling away from hope through others. From the hope, I say, *of the Gospel*, that is, which the Gospel gives concerning the goods of the kingdom of heaven. Matt. 4:17: *do penance, for the kingdom of heaven shall be at hand*. Nor is there any excuse, because it *has been preached*, namely through the apostles. He uses the past tense for the future, on account of its certainty. *In the whole creation which is under*, etc., that is, to every new creature, that is, to the faithful, for whom it was prepared.”

“For it pleased the Father,.... The phrase, "the Father", is not in the original text, but is rightly supplied; since he is expressly mentioned in the context, as he who makes the saints meet to be partakers of the heavenly glory; who deliver, them from the power and dominion of sin, and translates them into the kingdom of his dear Son; and who, by Christ, reconciles all things to himself, Col 1:12, and whose sovereign will and pleasure it is, that in him should all fulness dwell: by which is meant, not the fulness of the deity, though it is read by some the fulness of the Godhead: which seems to be transcribed from Col 2:9; but though all the perfections of God are in Christ, as eternity, omnipotence, omniscience, omnipresence, immutability, independence, and necessary existence, and every other, or he would not be equal with God; nor could all the fulness of the Godhead be said to dwell in him, should anyone be wanting; yet this is a fulness possessed by him, that does not spring from, nor depend upon the Father's good will and pleasure; but what he naturally and necessarily enjoys by a participation of the same undivided nature and essence with the Father and Spirit: nor is the relative fulness of Christ intended, which is his church, so called, Eph 1:23; and will be so when all the elect are gathered in, and filled with all the gifts and graces of his Spirit, and are arrived to the measure of the stature of the fulness of Christ; for though every believer dwells in Christ, and Christ in him, yet the church is not said to dwell in Christ, but Christ in the church; moreover, as yet she is not his fulness, at least in the sense she will be, and much less can she be said to be all fulness: nor is this to be understood of Christ's fulness of fitness and abilities, as God-man and Mediator, to perform his work and office as such; though this may be taken into the sense of the text as a part, yet is not the whole; but rather chiefly that dispensatory communicative fulness, which is, of the Father's good will and pleasure, put into the hands of Christ to be distributed to others, is here designed. There is a fulness of nature in Christ; the light of nature is from him, and communicated by him to mankind; the blessings of nature are the blessings of his left hand, which he distributes to his people as he thinks fit; and all things in nature are subservient to his mediatorial kingdom and glory. There is a fulness of grace in him, out of which saints receive, and grace for grace, or a large abundance of it; the fulness of the spirit of grace, and of all the graces and gifts of the Spirit is in him; and of all the blessings of grace, as a justifying righteousness, pardon of sin, adoption, sanctification, even of all that grace that is implanted in regeneration, that is necessary to carry on and finish the good work upon the soul; there is a fulness of all light and life, of wisdom, and strength, of peace, joy, and comfort, and of all the promises of grace, both with respect to this world and that which is to come; and there is also a fulness of glory in him, not only the grace, but the glory of the saints, is laid up and hid with him, and is safe and secure in him: this is said to dwell in Christ, which implies its being in him; it is not barely in intention, design, and purpose, but it is really and actually in him, nor is it in any other; and hence it comes to be communicated to the saints: and it also denotes the continuance of it with him; it is an abiding fulness, and yields a continual daily supply to the saints, and will endure to the end of time, and be as sufficient for the last as the first believer; it is like the subject of it, the same yesterday, today, and for ever: and it also intends the safety of it: the saints' life both of grace and glory is hid with Christ, and is secure, it is out of the reach of men and devils, and can never be lost, or they deprived of it; and all this is owing not to any merits of men, to their faith and holiness, or good works, which are all the fruits of this fulness, but to the good will of God; "it pleased the Father" to place it here for them; it was owing to his good will to his Son, and therefore he puts all things into his hands; and to his elect in him, for, having loved them with an everlasting love, he takes everlasting care of them, and makes everlasting provision for them; it was his pleasure from all eternity to take such a step as this, well knowing it was not proper to put it into the hands of Adam, nor into the hands of angels, nor into their own at once; he saw none so fit for it as his Son, and therefore it pleased him to commit it unto him; and it is his good will and sovereign pleasure, that all grace should come through Christ, all communion with him here, and all enjoyment of him hereafter; which greatly enhances and sets forth the glory of Christ as Mediator, one considerable branch of which is, that he is full of grace and truth; this qualifies him to be the head of the church, and gives a reason, as these words be, why he has, and ought to have, the preeminence in all things.”

“For it pleased the Father that in him should all fullness dwell - As the words, the Father are not in the text, some have translated the verse thus: For in him it seemed right that all fullness should dwell; that is, that the majesty, power, and goodness of God should be manifested in and by Christ Jesus, and thus by him the Father reconciles all things to himself. The πληρωμα, or fullness, must refer here to the Divine nature dwelling in the man Christ Jesus.”

“In him it was pleasing, that all fulness should dwell. [4] The greatest plenitude of graces was conferred on him as man, and from him, as he was our head, derived to all the members of his Church. The Protestant translation, followed by Mr. N. by way of explanation adds, it hath pleased the Father; but, as Dr. Wells observes in his paraphrase, there is no reason to restrain it to the Father, seeing the work of the incarnation, and the blessings by it conferred on all mankind, are equally the work of the blessed Trinity, though the Second Person only was joined to our nature. (Witham)”

“Greek, "(God) was well pleased," &c. in him--that is, in the Son (Mat 3:17). all fulness--rather as Greek, "all the fulness," namely, of God, whatever divine excellence is in God the Father (Col 2:9; Eph 3:19; compare Joh 1:16; Joh 3:34). The Gnostics used the term "fulness," for the assemblage of emanations, or angelic powers, coming from God. The Spirit presciently by Paul warns the Church, that the true "fulness" dwells in Christ alone. This assigns the reason why Christ takes precedence of every creature (Col 1:15). For two reasons Christ is Lord of the Church: (1) Because the fulness of the divine attributes (Col 1:19) dwells in Him, and so He has the power to govern the universe; (2) Because (Col 1:20) what He has done for the Church gives Him the right to preside over it. should . . . dwell--as in a temple (Joh 2:21). This indwelling of the Godhead in Christ is the foundation of the reconciliation by Him [BENGEL]. Hence the "and" (Col 1:20) connects as cause and effect the two things, the Godhead in Christ, and the reconciliation by Christ.”