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(Heb. 2: 8), we can recognize that His ascension `far above all principality and power,
and might, and dominion, and every name that is named, not only in this world, but also
in that which is to come', and the fact that He is already Head over all things to the
church, is a most glorious anticipation of this universal subjection of all to Him. This
Eph. 1: 22 demonstrates by joining together the two themes:
(1)
"And hath put all things under His feet."
(2)
"And gave Him to be the Head over all things to His church."
This church is in a unique position. It anticipates as no other calling and company has
or can, the goal of the ages. It is meet therefore that this should be set forth, and the
Apostle follows the passage already quoted by revealing that the Body of Christ is
something more; it is `the fullness' of Him, Who in His turn is the One that `filleth all in
all' (Eph. 1: 23). All the fullness of the Godhead dwells in Him bodily, the church which
is His Body and in Whom He dwells (Eph. 2: 22' 3: 17) is His fullness. What Christ is
to the invisible God, this church is to Christ. What Christ is to the whole purpose of the
ages, the church of the One Body is in the heavenly realm. Eph. 1: 10 is here illustrated,
foreshadowed and anticipated, and this of itself is a glorious position to occupy, quite
apart from all the other wonders of grace and glory that are associated with this high
calling of God in Christ Jesus.
Rotherham translates Eph. 1: 23:
"Which indeed is His body, the fullness of Him Who the all things in all is for Himself
filling up."
Moffatt reads:
"Filled by Him Who fills the universe entirely."
Possibly the rendering given by Cunnington is nearest the truth.
"The fullness of Him Who all in all is receiving His fullness."
The fullness of Him that filleth all in all is the most blessed anticipation of the day
when God shall be all in all (I Cor. 15: 28).