Fullness

While the word "fullness" occurs several times in the Old Testament, only one occurrence — Deuteronomy 33:16seems to have theological significance. In Deuteronomy 33:16-17, Moses blesses the tribe of Joseph. As he describes the various facets of God's blessing on Joseph, he moves from material blessing to the favor of God. Moses' reference to the "best gifts of the earth and its fullness" may anticipate spiritual blessings such as peace and joy, which come from God himself.

The New Testament uses the word "fullness" (pleroma [plhvrwma]) seventeen times. The four occurrences in Matthew and Mark ( Matt 9:16 ; Mark 2:21 ; 6:43 ; 8:20 ) are not theologically significant. The use of the term in John 1:16, however, is. There John the Baptist speaks of the One who comes after him as blessing "from the fullness of his grace."

The remaining twelve uses of the term all occur in Paul's writings (in 1 Corinthians, Romans, Colossians, and Ephesians). The statement in 1 Corinthians 10:26 is actually a quotation of Psalm 24:1. Like many Old Testament references, it remains on the material level. The four occurrences in Romans, however, are highly theological.

In Romans 11, Paul discusses the fate of the nation of Israel, which has rejected its Messiah. Beginning in verse 11, Paul explains God's purpose in Israel's unbelief. He says that God's plan is to use Israel's unbelief to bring about the salvation of the Gentiles, which in turn will provoke Israel to faith in their own Messiah. Then in verse 12, he contrasts the results of Israel's transgression/defeat for the world with the results of their "fullness" for the world. Paul does not spell out the results here, but verse 15 speaks of "life from the dead." This phrase has been interpreted to mean either an extensive turning to faith in Christ by the Gentiles or the actual resurrection in conjunction with the return of Christ. But it seems clear that in this context, "fullness" refers to an extensive acceptance of Jesus as the Messiah by the nation of Israel. The illustration of the olive tree in verses 17-24 makes the point that God is able to regraft the natural branches (unbelieving Israelites) back into their own olive tree (salvation brought about through Israel's Messiah).

The conclusion of Paul's treatment of Israel's unbelief is presented in 11:25-32. In verse 26 he clearly states that through God's plan the nation of Israel will be saved, brought to faith in Jesus. Israel's temporary unbelief will last only until the "fullness" of the Gentiles comes about (v. 25). Although the meaning of this entire passage is intensely debated, this verse seems to refer to the complete number of the elect among the Gentiles who must be saved before the conversion of Israel and the coming of Christ.

In Romans 13:10, Paul asserts that the "fullness" or complete purpose of the law is love. He speaks of himself in 15:29 as coming to the church at Rome in the "fullness of the blessing of Christ." Both are straightforward statements about the completeness of abundance that the word "fullness" implies.

To the church at Colossae, which was struggling against heretical teachings that detracted from the person of Christ, Paul stresses that all the fullness of God dwells in Christ (1:19; 2:9). This usage is also highly theological and intends to assert the deity of Christ.

In Ephesians, Paul speaks of the times reaching their fulfillment (lit. the "fullness of the times"). This eschatological statement affirms that human history will be brought to its God-ordained purpose in Christ the head. Ephesians 1:23 has been understood in two different ways. "Fullness" may be viewed as going with Christ's body, in which case it would speak of the importance of the church to Christ. It is his completeness, and in some way manifests Christ's presence on earth. "Fullness" might also be viewed as referring back to Christ. In this case it would affirm that Christ is the fullness or completeness of God who fills everything.

In Ephesians 3:19 Paul expresses his prayer for the Ephesian believers, that they may be strengthened and come to understand Christ's love for them. He then states that this love of Christ is to be filled with the "fullness" of God. Although Paul does not spell out his intent here, it seems that as the believer is controlled by Christ's love, that person is indwelt by God's presence or "fullness." Later in the letter, Paul describes the practical qualities that God desires in the body of Christ: unity and maturity. Christ causes the body to be built up until each believer attains to the "fullness" of the perfection that is found in Christ ( 4:13 ).

Hobert K. Farrell

Bibliography. F. Foulkes, Ephesians; L. Morris, The Epistle to the Romans; N. T. Wright, Colossians and Philemon.

FULLNESS

fool'-nes:

The translation of pleroma, which is generally, but not invariably, rendered "fullness" in the New Testament. Etymologically, pleroma--which itself is derived from the verb pleroo, "I fill"--signifies "that which is or has been filled"; it also means "that which fills or with which a thing is filled"; then it signifies "fullness," "a fulfilling."

1. "Fullness" in the Gospels:

In the Gospels it occurs as follows:

Matthew 9:16 and Mark 2:21: in both of these passages it means "the fullness," that by which a gap or rent is filled up, when an old garment is repaired by a patch; Mark 6:43, `They took up fragments, the fullness of twelve baskets'; 8:20, `The fullness of how many baskets of fragments did ye take up?' John 1:16, `out of his fullness we all received.'

2. Its Use in the Pauline Epistles:

Elsewhere in the New Testament "fullness" is used by Paul alone, who employs it 12 t, in addition to the frequent use he makes of the verb "to fill." Of these 12, no fewer than 6 are in Ephesians and Colossians. The references are these:

Romans 11:12, "If .... their loss (is) the riches of the Gentiles; how much more their fullness?" The "fullness" of Israel here refers to their being, as a nation, received by God to a participation in all the benefits of Christ's salvation. Romans 11:25, "A hardening .... hath befallen Israel, until the fullness of the Gentiles be come in." Romans 13:10, "Love .... is the fulfillment (the fulfilling) of the law"; that is, love is not a partial fulfillment, by obedience to this or that commandment, but a complete filling up of what the law enjoins. Romans 15:29, "I shall come in the fullness of the blessing of Christ." 1 Corinthians 10:26, "The earth is the Lord's, and the fullness thereof." Galatians 4:4, "when the fullness of the time came." The fullness of the time is that portion of time by which the longer antecedent period is completed. Ephesians 1:10, "unto a dispensation of the fullness of the times." Ephesians 1:23, "the church, which is his body, the fullness of him that filleth all in all." The church is the fullness of Christ; the body of believers is filled with the presence, power, agency and riches of Christ. Ephesians 3:19, "that ye may be filled unto all the fullness of God"--that ye may be wholly filled with God and with His presence and power and grace. Ephesians 4:13, "unto the measure of the stature of the fullness of Christ." Colossians 1:19, "In him should all the fullness dwell." Colossians 2:9, "In him dwelleth all the fullness of the Godhead bodily" (compare Luke 2:40,52; 4:1).

3. "Fullness" in Ephesians and Colossians:

"Fullness" in Ephesians and Colossians is used to present some of the most prominent thoughts in these epistles, sometimes referring to Christ, sometimes to the church and the individual Christian. Christ is Himself to "fulfill" all things in heaven and on earth (Ephesians 4:10 King James Version margin). We cannot separate "the fullness of Christ" in this passage (Ephesians 4:13) from the statement in Ephesians 1:23, that the Christ is being fulfilled, and finds His fullness in the church. When all the saints have come to the unity which is their destined goal, or in other words, to the full-grown man, the Christ will have been fulfilled. Thus they will have together reached "the full measure of the maturity of the fullness of the Christ" (J. Armitage Robinson, Commentary on Ephesians, 183). The church and individual believers, have, by faith, the full possession of all that Christ has to impart--the grace and comfort and strength of Christ received by them now. Compare John 1:16; `In him ye are complete, are made full' (Colossians 2:10); that is, the fullness of moral, intellectual and spiritual perfection is communicated by Christ to all who are united to Him. "When as the result of the Holy Spirit's inward strengthening, Christ dwells in the heart, and His knowledge-surpassing love is known, the only limit to spiritual excellence is `to be filled unto all the fullness of God'!" (HDB, 735).

4. Its Use by the False Teachers at Colosse:

In the passages from Col, "the fullness" in Christ is contrasted with the mediating eons or angel-powers or spiritual manifestations supposed to be intermediate between God and the world. The false teachers at Colosse seem to have used "fullness," as a technical or semi-technical term, for the purpose of their philosophical or theosophical teaching, employing it to signify the entire series of angels or eons, which filled the space or interval between a holy God and a world of matter, which was conceived of as essentially and necessarily evil. Teaching of this sort was entirely derogatory to the person and work of Christ. In opposition, therefore, to the Colossian false teaching in regard to "the fullness," Paul shows what the facts really are, that in Christ dwells all the fullness of the Godhead bodily.

5. The Fullness in Christ:

The fullness of the Godhead is the totality of the Divine powers and attributes, all the wealth of the being and of the nature of God--eternal, infinite, unchangeable in existence, in knowledge, in wisdom, in power, in holiness, in goodness, in truth, in love. This is the fullness of the nature of God--life, light, love; and this has its permanent, its settled abode in Christ. All that is His own by right is His by His Father's good pleasure also. It was the Father's good pleasure that in Christ should all the fullness dwell.

Any limitation, therefore, of the meaning of "fullness," which would make the indwelling of the fullness of the Godhead in Christ a matter either of the future, or of the past only, is inconsistent with what is said of "the fullness" in Him, in Colossians 1:19; 2:9. The reference in both passages is to the timeless and eternal communication of the fullness of the Godhead from the Father to the Son.

It was in a sense developed along the lines of the Colossian teaching regarding "the fullness," that the Gnostics afterward used the term.

See GNOSTICISM.

John Rutherfurd