| || |The Berean Expositor Volume 43 - Page 12 of 243 Index | Zoom | |
Christ fills all things. He that descended to the lower parts of the earth, ascended also
far above all heavens, with this object:
"That He might fill all things" (Eph. 4: 10).
Not only must He fill all things, we find in Col. 1: an intermingling of creative power
and supremacy and redemptive pre-eminence associated with the idea of fullness.
He is the "Firstborn of all creation", because "in Him were all things created" and "He
is before all things and in Him all things consists". He is the "Firstborn from the dead"
and as such is the "Head of the Body the Church" so that "in all things" He might have
pre-eminence, "for" continues the word of explanation "It was the good pleasure (of the
Father) that in Him should all the fullness dwell" (Col. 1: 15-20).
God comes down in the Person of Christ so that in Him, man may be brought back to
God. So we read that "in Him dwelleth all the fullness of the Godhead bodily, and ye are
filled to the full in Him, which is the Head of all principality and power".
Returning to Eph. 1: 22, 23, Christ is Head now, He is Head over all things to the
Church now, even though still rejected by the world; and consequently when we read
I Cor. 15: 28 in the light of His present filling of all in all as set forth in this relationship
with the Church which is His Body we may catch a glimpse of the glory of that day.
The next passage indicated is Eph. 4: 6, where the emphasis is upon the unity of the
Spirit, and the completely satisfying fullness of our God and Father.
"Who is over all, and through all, and in you all" (or as it may read "in all things to
you") (Eph. 1: 6) a passage that clearly anticipates the day when "God shall be all in all".
The last reference is Col. 3: 11. Its context takes us back to the original creation of
man and the evident purpose there expressed (Col. 3: 10), but this demands a study
itself. Here, moreover, the new man is stressed, another anticipation of that day when He
shall make "all things new". This aspect too we must consider separately. The
immediate context stresses the passing away of all those differences of race, creed and
caste, of Greek and Jew, who in their new relationship find their wisdom and their
righteousness alone in Him (I Cor. 1: 30); of circumcision and uncircumcision who find
their full acceptance in Him (Gal. 6: 15, 16); of Scythian, bondman and free who alike
find their complete emancipation in Him.
"All things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or
death, or things present, or things to come; all are yours: and ye are Christ's, and Christ
is God's" (I Cor. 3: 22, 23).
Nothing short of this spirit will fulfil "the End" (I Cor. 15: 24) towards which the
purpose of the ages slowly but surely moves. This, and nothing short of this, will fulfil
the words of I Cor. 15: 28.
"That God may be all in all."