Which is his body, and the fulness of him who is filled all in all.

“Accordingly, ourselves "who were sometime alienated and enemies in our mind by wicked works" does He reconcile to the Creator, against whom we had committed offence-worshipping the creature to the prejudice of the Creator. As, however, he says elsewhere, that the Church is the body of Christ, so here also (the apostle) declares that he "fills up that which is behind of the afflictions of Christ in his flesh for His body's sake, which is the Church.”

“So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual, — that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which says, "My house became a den of robbers." [Jeremiah 7:11] So, then, let us elect to belong to the church of life, that we may be saved. I think not that you are ignorant that the living church is the body of Christ (for the Scripture, says, "God created man male and female;" [Genesis 1:27; cf. Ephesians 5:22-23] the male is Christ, the female the church,) and that the Books and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save you. [1 Peter 1:20]”

“"Which is His body." In order then that when you hear of the Head you may not conceive the notion of supremacy only, but also of consolidation, and that you may behold Him not as supreme Ruler only, but as Head of a body. "The fulness of Him that filleth all in all" he says. As though this were not sufficient to show the close connection and relationship, what does he add? "The fullness of Christ is the Church." And rightly, for the complement of the head is the body, and the complement of the body is the head. Mark what great arrangement Paul observes, how he spares not a single word, that he may represent the glory of God. "The, complement," he says, i.e., the head is, as it were, filled up by the body, because the body is composed and made up of all its several parts, and he introduces Him as having need of each single one and not only of all in common and together; for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up. It is by all then that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united. Perceivest thou then the "riches of the glory of His inheritance? the exceeding greatness of His power towards them that believe? he hope of your calling?" Moral. Let us reverence our Head, let us reflect of what a Head we are the body,-a Head, to whom all things are put in subjection. According to this representation we ought to be better, yea, than the very angels, and greater than the Archangels, in that we have been honored above them all. God "took not hold of Angels," as he says in writing to the Hebrews, "but He took hold of the seed of Abraham." He took hold of neither principality nor power, nor dominion, nor any other authority, but He took up our nature, and made it to sit on His right hand. And why do I say, hath made it sit? He hath made it His garment, and not only so, but hath put all things in subjection under His feet. How many sorts of death supposest thou? How many souls? ten thousand? yea, and ten thousand times told, but nothing equal to it wilt thou mention. Two things He hath done, the greatest things. He hath both Himself descended to the lowest depth of humiliation, and hath raised up man to the height of exaltation. He saved him by His blood. He spoke of the former first, how that He so greatly humbled Himself. He speaks now of what is stronger than that-a great thing, the crown of all. Surely, even had we been counted worthy of nothing, it were enough. Or, had we been counted worthy even of this honor, it were enough, without the slaying of the Son. But where there are the two, what power of language must it not transcend and surpass? The very resurrection is not great, when I reflect on these things. It is of Him that he says, "The God of our Lord Jesus Christ," not of God the Word. Let us feel awed at the closeness of our relation, let us dread lest any one should be cut off from this body, lest any one should fall from it, lest any one should appear unworthy of it. If any one were to place a diadem about our head, a crown of gold, should we not do every thing that we might seem worthy of the lifeless jewels? But now it is not a diadem that is about our head, but, what is far greater, Christ is made our very Head, and yet we pay no regard to it. Yet Angels reverence that Head, and Archangels, and all those powers above. And shall we, which are His body, be awed neither on the one account nor the other? And what then shall be our hope of salvation? Conceive to yourself the royal throne, conceive the excess of the honor. This, at least if we chose, might more avail to startle us, yea, even than hell itself. For, even though hell were not, that we having been honored with such an honor, should be found base and unworthy of it, what punishment, what vengeance must not this carry with it? Think near whom thy Head is seated, (this single consideration is amply sufficient for any purpose whatever,) on whose right hand He is placed, far above all principality, and power, and might. Yet is the body of this Head trampled on by the very devils. Nay, God forbid it should be thus; for were it thus, such a body could be His body no longer. Thy own head the more respectable of thy servants reverence, and dost thou subject thy body to be the sport of them that insult it? How sore punishment then shall thou not deserve? If a man should bind the feet of the emperor with bonds and fetters, will he not be liable to the extremity of punishment? Dost thou expose the whole body to fierce monsters, and not shudder? However, since our discourse is concerning the Lord's body, come, and let us turn our thoughts to it, even that which was crucified, which was nailed, which is sacrificed. If thou art the body of Christ, bear the Cross, for He bore it: bear spitting, bear buffetings, bear nails. Such was that Body; that Body "did no sin, neither was guile found in His mouth." His hands did every thing for the benefit of them that needed, His mouth uttered not a word of those things which are not convenient. He heard them say, "Thou hast a devil," and He answered nothing.”

“Above, the Apostle treated of the exaltation of Christ, both as to his passage from death to life, in that clause "raising him up," etc., and as to his exaltation to the highest glory, in that clause "and setting him at his right hand," etc. Here he treats of his exaltation as to his greatest power. Concerning this he does two things: first he treats of Christ's power with respect to the whole of creation; second, of his power with respect to the Church, at the place "and him he gave," etc. He says, therefore, that with respect to the whole of creation he has universal power, because "he subjected all things" — namely God the Father — "under his feet." Here it must be known that what he says, "under his feet," can be taken in two ways. In one way, so that it is a figurative and similitudinary expression, namely that by this it is given to be understood that every creature is totally subject to the power of Christ. For that is wholly subject to us which we trample underfoot. And of this power it is said in Matthew, last chapter: "all power is given to me in heaven and on earth." Hebrews 2:8: "for in that all things are subjected to him, he left nothing not subject to him." In another way, so that it is a metaphorical expression. For by "feet" is understood the lowest part of the body, and by "head" the highest. But although in Christ the divinity and the humanity do not have the character of a part, nevertheless the divinity, which is the highest in Christ, is understood by "head" — 1 Corinthians 11:3: "but the head of Christ is God" — while the humanity, which is the lowest, is understood by "feet" — Psalm 131:7: "we will adore in the place where his feet stood." The sense, therefore, is that the Father subjected all created things not only to Christ inasmuch as he is God, to whom all things are subject from eternity, but also to his humanity. It must be noted here that some things are subjected to Christ in two ways, because some are subjected voluntarily, and some involuntarily. But Origen, not understanding this, took from this word of the Apostle an occasion for error, saying that all things which are subjected to Christ participate in salvation, because he himself is true salvation. And therefore he said that all demons and the damned will at some time be saved, since they are subjected under the feet of Christ. But this is against the sentence of the Lord, Matthew 25:41: "depart from me, you cursed, into eternal fire, which is prepared for the Devil and his angels"; and he concludes at the end of the chapter: "these shall go into eternal punishment." It must be said, therefore, that he subjected all things under his feet, but some voluntarily as to a savior — for instance, the just, who in the present life fulfill the will of God, and these are subjected to him so that he may fulfill their desire and will, awaiting that which is said of the good, Proverbs 10:24: "their desire shall be given to the just." But some are subjected to him unwillingly, as to a judge, so that Christ may do his own will concerning them. And these are the wicked, concerning whom that saying can be understood, Luke 19:27: "but as for those my enemies who would not have me reign over them, bring them here and slay them before me." Then when he says "and him he gave as head," etc., he treats of the power of Christ with respect to the Church. Concerning this he does three things: first he sets down the relation of Christ to the Church; second, the relation of the Church to Christ; third, he expounds that relation. As to the first, he says "and him he gave" — God the Father — "as head over the whole Church," namely both the militant, which consists of men living in the present, and the triumphant, which consists of men and angels in the fatherland. For Christ, according to certain common respects, is head even of the angels — Colossians 2:10: "who is the head of all principality and power" — but according to special respects Christ is spiritually the head of men. For the head has a threefold relation to the members. First indeed as to preeminence in position; second, as to the diffusion of powers, because from it all the senses are derived into the members; likewise, as to conformity in nature. Thus, then, as to preeminence and as to diffusion, Christ is the head of the angels. For Christ presides over the angels, even according to his humanity. Hebrews 1:4: "having become so much better than the angels, as he has inherited a more excellent name above them." Likewise Christ, even as man, illumines the angels and exerts influence in them, as Dionysius proves from the words of Isaiah 63:1, namely: "who is this that comes from Edom," etc., saying that these words are those of the highest angels. But what follows, "I who speak justice," he says to be the words of Christ answering them immediately. From which it is given to be understood that Christ illumines not only the lower but also the higher angels. But as to conformity of nature, Christ is not the head of the angels, because he did not take hold of the angels, but the seed of Abraham, as is said in Hebrews 2:16 — but he is the head of men only. Song of Songs 4:9: "you have wounded my heart, my sister" — namely by nature — "and my spouse" — by grace. As to the relation of the Church to Christ, he says "which is his body," namely inasmuch as it is subject to him, and receives influence from him, and has a nature conformed with Christ. 1 Corinthians 12:12: "for as the body is one and has many members, and all the members of the body, though they are many, are yet one body, so also is Christ; for in one spirit we have all been baptized into one body." But he expounds what he said, "which is his body," adding "and the fullness of him," etc. For to one asking why in a natural body there are so many members, namely hands, feet, mouth and the like, the answer is that this is so that they may serve the diverse operations of the soul, of which the soul itself can be the cause and principle, and which are virtually present in it. For the body was made on account of the soul, and not the other way around. Hence according to this, the natural body is a certain fullness of the soul. For unless the members were complete along with the body, the soul could not fully exercise its operations. And so likewise it is thus with Christ and the Church. And because the Church is instituted on account of Christ, it is said that the Church is his fullness, namely Christ's — that is, so that all things which are virtually in Christ may be fulfilled, as it were in a certain way, in the members of the Church itself: namely, while all the spiritual senses, and gifts, and whatever can be in the Church — all of which are superabundantly in Christ — are derived from him into the members of the Church and are perfected in them. Hence he adds "who is fulfilled all in all," namely while he makes this one, who is a member of the Church, wise according to the perfect wisdom which is in him; and that one just according to perfect justice; and so of the others.”

“Which is his body,.... That is, which church is the body of Christ; as an human body is but one, consisting of various members, united to each other, and set in an exact proportion and symmetry, and in a proper subservience to one another, and which must be neither more nor fewer than they are; so the church of Christ is but one general assembly, which consists of many persons, of different gifts and usefulness, and are all united together under one head, Christ, whose name they bear, and are made to drink of the same Spirit; and these are placed in such order, as throw a glory and comeliness on each other, and to be useful to one another, so that it cannot be said of the meanest member, that there is no need of it; and the number of them can neither be increased nor diminished; and this is Christ's body, his mystical body, which becomes his by the Father's gift to him, and by his own purchase; to which he is united, and of which he is the only head; and which he loves as his own body, and supplies, directs, and defends: the fulness of him that filleth all in all; besides the personal fulness which Christ has as God, and his fulness of ability and fitness for his work as Mediator, and his dispensatory fulness, which dwells in him for the use of his people, the church is his relative fulness, which fills him, and makes up Christ mystical; and which is filled by him, and is complete in him: and then will the church appear to be Christ's fulness, when all the elect, both Jews and Gentiles, shall be gathered in; and when these are all filled with the grace designed for them; and when they are all grown up to their full proportion, or are arrived to the measure of the stature of the fulness of Christ; which will be a glorious sight to see, and very desirable: and this shows the certainty of the saints' perseverance and salvation: for if anyone member, even the meanest, could be lost, the church would not be the fulness of Christ: and this may be further concluded, from its being his fulness, who filleth all in all; which may be understood either more extensively; for he fills both worlds with inhabitants; he fills all places with his omnipresence, and all creatures with proper food and sustenance: or with a limitation to the church and people of God; he fills all his churches and ordinances with his gracious presence; and he fills the various societies of his saints with members and with officers; and these with the gifts and graces of his Spirit, suitable to their place and station; he fills all and every of the saints, all the vessels of mercy, whether greater or lesser, all sorts of them, of larger or meaner capacities; he fills all the powers and faculties of their souls, their hearts with joy, their minds with knowledge, their consciences with peace, their wills with spiritual desires, submission and resignation, and their affections with love to himself and people: in short, he fills them with all grace and goodness, and the fruits of righteousness; and so makes them meet for usefulness here, and for happiness hereafter; the fulness of the earth in Psa_24:1 is by the Jews interpreted of the souls of the righteous, and of the congregation of Israel (h). (h) Zohar in Gen. fol. 50. 2. & in Exod. fol. 21. 2. Next: Ephesians Chapter 2”

“Which is his body - As he is head over all things, he is head to the Church; and this Church is considered as the body of which he is especially the head; and from him, as the head, the Church receives light, life, and intelligence. And is the fullness of him - That in which he especially manifests his power, goodness, and truth; for though he fills all the world with his presence, yet he fills all the members of his mystical body with wisdom, goodness, truth, and holiness, in an especial manner. Some understand the fullness or πληρωμα, here, as signifying the thing to be filled; so the Christian Church is to be filled by him, whose fullness fills all his members, with all spiritual gifts and graces. And this corresponds with what St. John says, Joh 1:16 : And of his fullness have all we received, and grace for grace. And with what is said, Col 2:9, Col 2:10 : Ye are complete in him; και εστε εν αυτῳ πεπληρωμενοι· And ye are in him filled full; i.e. with gifts and grace. How, in any other sense, the Church can be said to be the fullness of him who fills all in all, is difficult to say. However, as Jesus Christ is represented to be the head, and the Church, the body under that head, the individuals being so many members in that body; and as it requires a body and members to make a head complete; so it requires a Church, or general assembly of believers, to make up the body of Christ. When, therefore, the Jews and Gentiles are brought into this Church, the body may be said to be complete; and thus Christ has his visible fullness upon earth, and the Church may be said to be the fullness of him, etc. See Eph 1:10.”

“his body--His mystical and spiritual, not literal, body. Not, however, merely figurative, or metaphorical. He is really, though spiritually, the Church's Head. His life is her life. She shares His crucifixion and His consequent glory. He possesses everything, His fellowship with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesh, and of His bones (Eph 5:30). fulness--"the filled-up receptacle" [EADIE]. The Church is dwelt in and filled by Christ. She is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (Joh 1:16; Col 1:19; Col 2:9) inherently, so she is His "fulness" by His impartation of it to her, in virtue of her union to Him (Eph 5:18; Col 2:10). "The full manifestation of His being, because penetrated by His life" [CONYBEARE and HOWSON]. She is the continued revelation of His divine life in human form; the fullest representative of His plenitude. Not the angelic hierarchy, as false teachers taught (Col 2:9-10, Col 2:18), but Christ Himself is the "fulness of the Godhead," and she represents Him. KOPPE translates less probably, "the whole universal multitude." filleth all in all--Christ as the Creator, Preserver, and Governor of the world, constituted by God (Col 1:16-19), fills all the universe of things with all things. "Fills all creation with whatever it possesses" [ALFORD]. The Greek is, "filleth for Himself." Next: Ephesians Chapter 2”