Colossians 1:19
in Colossians 1For God was pleased to have all His fullness dwell in Him,
BSB
The same verse in ASV and KJV ▾
ASV
For it was the good pleasure of the Father that in him should all the fulness dwell;
KJV
For it pleased the Father that in him should all fulness dwell;
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This verse in Colossians 1
Commentary
20 notes on this verseIn regard of His Godhead, therefore, the Son of God so hath His own glory, that the glory of Father and Son is one: He is not, therefore, inferior in splendour, for the glory is one, nor lower in Godhead, for the fulness of the Godhead is in Christ.
This site's exposition
all His fullness dwell
on Colossians 1:19-20
Pleroma was apparently the error's word for the sum of divine powers. The letter sets it on Christ: God was pleased to have all His fullness dwell in Him, as a permanent home.
The record, by era
The Church Fathers4 voices
A commentator
Hippolytus of RomeThe Refutation of All Heresies - Book 5 · Written before 235.
proposed
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 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.
"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."
Because it pleased the Father that in Him all fullness should dwell. The fullness is in Him and remains; because He is always able to accomplish everything, so that nothing is excluded, that cannot be achieved through Him; so that He might create, and reform, …
The Medieval Church1 voice
Then (v. 19), he shows the dignity of the head with respect to the fulness of all graces. For some saints had particular graces, but Christ had all graces; and so he says, that in him all the fulness was pleased to dwell. Each word …
13 more voices on this verse
The Medieval Church2 voices
"The fullness" of the Godhead, that is, if the Son and the Word was somewhere, then it was not His activity that dwelt there, but His very essence. And Paul finds no other cause for this than the good pleasure and will of God.
A commentator
BonaventureQuaestiones Disputatae, De Scientia Christi, Question 5 · Written in the 13th century.
proposed
It is objected that the soul of Christ was wise by uncreated wisdom only, thus: Where there is fullness of wisdom, it is superfluous to posit what is partial. But in Christ there is fullness of wisdom, because in him it pleased all fullness to …
The Puritans and the Awakening4 voices
All our hopes and joys take their rise from him who is the author of our salvation. Not that he was the first who ever rose from the dead, but the first and only one who rose by his own power, and was declared to be the Son of God, and Lord of all things. And he is the head of the resurrection, and has given us an example and evidence of our resurrection from the dead.
Inscription and Apostolical Benediction. 1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, 2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. The inscription of this epistle is much the same with the rest; only it is observable that, 1.
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It pleased the Father that all fulness should dwell in him; and we may have free resort to him for all that grace for which we have occasion. He not only intercedes for it, but is the trustee in whose hands it is lodged to dispense to us: Of his fulness we receive, and grace for grace, grace in us answering to that grace which is in him ( John i.
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For it pleased the Father,....
The Nineteenth Century7 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
For it pleased the Father - The words “the Father” are not in the original, but they are not improperly supplied. Some word must be understood, and as the apostle in Col 1:12 referred to “the Father” as having a claim to the thanks of his people for what he had done, and as the great favor for which they ought to be thankful is that which he immediately specifies - the exaltation of Christ, it is not improper to suppose that this is the word to be understood here.
THESE two texts make up a very beautiful sketch of the plan of salvation. Put before your mind's eye the sinner, empty of all holiness, of all hope, despairing and ready to die. Put, also, before your mind, God, full of mercy, willing to come and fill the sinner's emptiness, to bring all His communicable attributes, dwell in that sinner and give him, first, the mercy which can blot out his sin, and then the holiness which can lift him up from his ruined condition.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
Greek, "(God) was well pleased," &c. in him--that is, in the Son (Mt 3:17). all fulness--rather as Greek, "all the fulness," namely, of God, whatever divine excellence is in God the Father (Col 2:9;
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THE PREACHER IS UNDER NO DIFFICULTIES this morning as to the practical object to be aimed at in his discourse. Every subject should be considered with an object, every discourse should have a definite spiritual aim; otherwise we do not so much preach as play at preaching. The connection plainly indicates what our drift should be. Read the words immediately preceding the text, and you find it declared that our Lord Jesus is in all things to have the pre-eminence.
THE PREACHER IS UNDER NO DIFFICULTIES this morning as to the practical object to be aimed at in his discourse. Every subject should be considered with an object, every discourse should have a definite spiritual aim; otherwise we do not so much preach as play at preaching. The connection plainly indicates what our drift should be. Read the words immediately preceding the text, and you find it declared that our Lord Jesus is in all things to have the pre-eminence. We would seer; by this text to yield honor and glory to the ever-blessed Redeemer, and enthrone him in the highest seat in our hearts. O that we may all be in an adoring frame of mind, and may give him the pre-eminence in our thoughts, beyond all things or persons in heaven or earth. Blessed is he who can do or think: the most to honor such a Lord as our Immanuel. The verse which succeeds the text, shows us how we may best promote the glory of Christ, for since he came into this world that he might reconcile the things in heaven and the things in earth to himself, we shall best glorify him by falling in with his great design of mercy. By seeking to bring sinners into a state of reconciliation with God, we are giving to the great Reconciler the pre-eminence. On gospel shall be the gospel of reconciliation on this occasion. May the reconciling word come home by the power of Christ’s Spirit to many, so that hundreds of souls may from this day forth glorify the great Ambassador who has made peace by the blood of his cross. The text is a great deep, we cannot explore it, but we will voyage over its surface joyously, the Holy Spirit giving us a favorable wind. Here are plenteous provisions far exceeding, those of Solomon, though at the sight of that royal profusion, Sheba’s queen felt that there was no more spirit in her, and declared that the half had not been told to her.
THESE two texts make up a very beautiful sketch of the plan of salvation. Put before your mind's eye the sinner, empty of all holiness, of all hope, despairing and ready to die. Put, also, before your mind, God, full of mercy, willing to come and fill the sinner's emptiness, to bring all His communicable attributes, dwell in that sinner and give him, first, the mercy which can blot out his sin, and then the holiness which can lift him up from his ruined condition. Next note the difficulty in the way—God cannot come as half a God—all His attributes must come together. And should the just God come into this guilty sinner to fill his emptiness, the flame of Justice would destroy him. It is not possible for God, even our God, who is "a consuming fire," to come into contact with that which is sinful without destroying it. What then? Shall the sinner remain empty and shall God's fullness remain uncommunicated? Behold the plan which infinite Wisdom has devised! The Eternal Son of God becomes Man! The Divine Nature comes in all its fullness and dwells in the Mediator Christ Jesus! Coming into Him, He was made to feel the mighty burning of Justice, which caused Him agony but could not consume Him, for in Him there was no sin. Justice burned and blazed within Him and cast Him into a bloody sweat—yes, brought Him to the Cross and to death because He stood in the sinner's place. But this golden Vessel, though heated, was not melted! It could contain the Divine fire and yet not be destroyed—and now in Christ Jesus dwells all the fullness of the Godhead bodily and, moreover, the Divine Nature is in Him in such a way as to be capable of communication to the sons of men.
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.
The words behind it
8 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ὅτι | hoti | because | G3754 → | 1292 times |
| ἐν | en | in | G1722 → | 2738 times |
| αὐτῷ | auto | Him | G846 → | 5565 times |
| εὐδόκησεν | eudokesen | was pleased | G2106 → | |
| πᾶν | pan | all | G3956 → | 1235 times |
| τὸ | to | the | G3588 → | 19766 times |
| πλήρωμα | pleroma | fullness | G4138 → | |
| κατοικῆσαι | katoikesai | to dwell | G2730 → |
ὅτιbecause
hotiG3754 →1292 times
ἐνin
enG1722 →2738 times
αὐτῷHim
autoG846 →5565 times
εὐδόκησενwas pleased
eudokesenG2106 →
πᾶνall
panG3956 →1235 times
τὸthe
toG3588 →19766 times
πλήρωμαfullness
pleromaG4138 →
κατοικῆσαιto dwell
katoikesaiG2730 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Colossians 2:9For in Christ all the fullness of the Deity dwells in bodily form.
it leads to
- John 10:30
I and the Father are one.”
- John 1:14
The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
- 1 Timothy 3:16
By common confession, the mystery of godliness is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations, was believed in throughout the world,…
- John 14:9–10
Jesus replied, “Philip, I have been with you all this time, and still you do not know Me? Anyone who has seen Me has seen the Father. How can you say, ‘Show us the…
- John 10:30
Through
John 1:16From His fullness we have all received grace upon grace.
it leads to
- Colossians 2:9–10
For in Christ all the fullness of the Deity dwells in bodily form.
Reached by 2 separate paths from here.
- Ephesians 3:19
of the love of Christ, and to know this love that surpasses knowledge, that you may be filled with all the fullness of God.
Reached by 2 separate paths from here.
- Colossians 2:9–10
Through
Colossians 3:11Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all.
it leads to
- Galatians 3:28–29
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
- 1 Corinthians 12:13
For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.
- Galatians 3:28–29
Where this verse is studied
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About Colossians
This page draws on 17 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, Exposition of the Christian Faith, Book 2; Ambrosiaster, Commentary on Colossians; Bonaventure, Quaestiones Disputatae, De Scientia Christi, Question 5; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1169: “The Fullness of Christ the Treasury of the Saints” (lightly modernized text, CCEL edition); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 978: “All Fulness in Christ” (lightly modernized text, CCEL edition); Hippolytus of Rome, The Refutation of All Heresies - Book 5; J. B. Lightfoot, Saint Paul's Epistles to the Colossians and to Philemon; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on Colossians 3; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Tertullian, Against Marcion Book V; Theophylact of Ohrid, Commentary on Colossians and Thomas Aquinas, Commentary on Colossians.