An Alphabetical Analysis
Volume 8 - Prophetic Truth - Page 14 of 304
While we bow in reverence at the revelation of Scripture that teaches
us the great Mystery of Godliness, that God was manifest in the flesh, and
while we gladly join with Thomas and confess at the feet of the Saviour that
He is 'My Lord and my God', we do no service to the truth to take portions of
Scripture indiscriminately that may superficially appear to support this
doctrine.  One such passage is that of Colossians 2:9:
'For in Him dwelleth all the fulness of the Godhead bodily'.
Bishop Lightfoot comments:
'Somatikos "bodily wise", "corporeally", i.e. assuming a bodily form,
becoming incarnate ... St. Paul's language is carefully guarded.  He
does not say en somati, for the Godhead cannot be confined to any
limits of space, nor somatoeidos, for this might suggest the unreality
of Christ's human body; but somatikos "in bodily wise"'.
Inasmuch as Colossians 2:9 begins with the conjunction 'for', thus
linking it with the folly and danger of attempting to find any solace or
completeness apart from Christ, and is followed by verse 10, which repeats
the concept of the fulness or pleroma, saying 'And ye are complete (filled
full) in Him, (pepleromenoi)', it is evident that Paul had the completion of
the Divine Purpose, which included the church which is itself the 'Fulness of
Him that filleth all in all', in view.  Thus there is no attempt to introduce
a proof here of the Deity of Christ, true though that glorious doctrine is.
If, as John 1:16 says, we can and do receive of His Fulness, and Ephesians
3:19 declares the goal of this church to be 'filled with (unto) all the
fulness of God', it is evident that no thought of being incorporated into the
Deity is contemplated, but that the fulness is the gathering up of the Divine
purpose, fully and completely and only found in Christ, and enjoyed by faith
with Him.
If our theme were the pleroma 'the Fulness', we should be obliged to
consider many passages and give most serious attention to the terms employed.
Our present purpose is however somewhat simpler; we are taking as our 'text'
the words 'Christ is all, and in all' and allowing ourselves the liberty of
applying this most blessed and wonderful thought to a variety of subdivisions
in the Divine scheme.  Let us observe the supreme place occupied by Christ in
(1) Gospel, (2) Doctrine, (3) Dispensational truth, (4) Type, (5) Prophecy
and (6) Practice.
Christ is all, in the Gospel.
On the road to Damascus Paul was not only converted, he was at the same
time convinced of the supremacy of Christ in the matter of the Gospel and its
'But when it pleased God ... to reveal His Son in me, that I might
preach Him' (Gal. 1:15,16).
Earlier he had said that the gospel he preached, he received 'by the
revelation of Jesus Christ' (Gal. 1:11,12).  Here it is the Son Himself that
is revealed, and it is recorded in Acts 9:20 -22 that immediately following
his conversion 'he preached Christ in the synagogues, that He is the Son of
God ... and confounded the Jews which dwelt at Damascus, proving that this is
Very Christ'.  To the same effect is the more studied exposition of the