EXEGETICAL (ORIGINAL LANGUAGES)
Ephesians 1:23 gives information (
ἥτις,
ut quae, denotes the attribute as belonging to the nature of the
ἐκκλησία; see Kühner, II. p. 497) as to the relation in which the
church stands to this
Head given to it. It is the
body of the Head.
τὸ σῶμα αὐτοῦ] namely, in the mystical sense, according to the essential fellowship of spirit and of life, which unites the collective mass of believers with Christ, their Ruler, into an integrant and organic unity, wherein each single individual is a member of Christ in Christ’s body. Comp.
Ephesians 2:16,
Ephesians 4:4;
Ephesians 4:12;
Ephesians 4:16,
Ephesians 5:23;
Ephesians 5:30;
Colossians 1:18;
Colossians 1:24;
Colossians 2:19;
Colossians 3:15;
Romans 12:5;
1 Corinthians 6:15;
1 Corinthians 10:17;
1 Corinthians 12:13;
1 Corinthians 12:27.
τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσι πληρουμ.] a significant explanatory parallel to
τὸ σῶμα αὐτοῦ, which more precisely characterizes the relation of the church to Christ, in so far as the latter, as Head over all, is also
its Head; and that in
non-figurative language. The church, namely, is
the Christ-filled,
i.e. that which is filled by Him,[118] in so far, namely, as Christ, by the Holy Spirit, dwells and rules in the Christians, penetrates the whole Christian mass with His gifts and life-powers, and produces all Christian life (
Romans 8:9-10;
2 Corinthians 3:17;
John 15:5;
Ephesians 3:17;
Colossians 1:27). His presence and activity, through the medium of the Spirit, fills the collective Christian body. And Christ, by whom the Christian church is filled, is the same
who filleth the all (
i.e. the
rerum universitas, whose Head He is,
Ephesians 1:22)
with all (omnibus rebus); for by Him was the world created, and by Him, as the immanent ground of life (
Hebrews 1:3), is it maintained and governed (
1 Corinthians 8:6;
Colossians 1:16 ff.; Usteri,
Lehrbegr. p. 315 ff.); hence this interpretation of
ἐν πᾶσι yields no intolerable sense (Schenkel), but is entirely Pauline. Accordingly, by the fact that the church is named the
πλήρωμα of Christ, the idea that Christ is the Head of the
church, of His body, receives elucidation; and by the characteristic designation
τοῦ τὰ πάντα ἐν πᾶσι πληρουμ., is elucidated the conception, that He
as Head over all is Head of the church,
Ephesians 1:22.
τὸ πλήρωμα is here (comp. generally on
Ephesians 1:10) equivalent to
τὸ πεπληρωμένον. Thus, as is well known, not only are ships’ cargoes or crews (Dem. 565, 1), but also the ships themselves—so far as they are freighted or manned—called
πληρώματα (Lucian,
V. H. ii. 37, 38); thus it is said in Philo,
de praem. et poen. p. 920, of the soul:
γενομένη δὲ πλήρωμα ἀρετῶν; thus among the Gnostics the supersensible world is called
τὸ πλήρωμα,
the filled, in opposition to
τὸ κένωμα,
the empty, the world of the senses (Baur,
Gnosis, pp. 157, 462 ff.). See also Fritzsche,
ad Rom. II. p. 470.
ἐν πᾶσι is not:
everywhere (Baumgarten-Crusius),
in all modes of manifestation (de Wette, Bleek),
in all points (Harless), or the like; but
instrumental,[119] as at
Ephesians 5:18 :
with all; and
πληρουμένου is
middle, as in Xen.
Hell. v. 4. 56, vi. 2. 14; Dem. p. 1208, 14; 1221, 12, in connection with which the medial sense is not to be overlooked:
qui sibi implet; for Christ is Lord and final aim (
Ephesians 1:22;
Colossians 1:16;
Hebrews 2:10) of all. Comp. Barnabas,
Ep. 12:
ἔχεις καὶ ἐν τούτῳ τὴν δόξαν τοῦ Ἰησοῦ,
ὅτι ἐν αὐτῷ πάντα καὶ εἰς αὐτόν. The
ubiquity of the body of Christ, which our text was formerly employed to defend (see especially Calovius), and even now is once more adduced to prove (Philippi,
Dogm. IV. 1, p. 434), is the less to be found here, seeing that the
ἐν πᾶσι, to be taken instrumentally, makes us think only of the all-penetrating continuous
activity of Christ. The
continuity of this activity is implied in the present
πληρουμ., in which Hofmann, II. 1, p. 539, finds a
gradual development, and that of the
restoration of the world; of which last there is here no mention at all, but, on the contrary, of the
upholding and
governing of the world, as
Colossians 1:17;
Hebrews 1:3. Comp. Hermas,
Past. sim. iii. 9. 14. As regards the explanations that
differ from ours, we may remark—(1) Many, who have rightly apprehended
τὸ πλήρωμα and
ΠΛΗΡΟΥΜΈΝΟΥ, wrongly restrict
ΤᾺ ΠΆΝΤΑ ἘΝ ΠᾶΣΙ to
the spiritual operations in the Christians, either, as Grotius: “Christus in omnibus, credentibus
sc., implet omnia, mentem luce, voluntatem piis affectibus, corpus ipsum obsequendi facultate, ad quae dona perpetua accedebant primis temporibus etiam
χαρίσματα illa
ΠΝΕΥΜΑΤΙΚΆ, etc.,” or, as Flatt (comp. Zachariae and Morus): “who fills all without distinction of nations, Jews and Gentiles, everywhere, or always [
ἘΝ ΠᾶΣΙ?], with good.” In this view the fact is overlooked that
ΤᾺ ΠΆΝΤΑ, after the preceding
ΚΕΦΑΛῊΝ ὙΠῈΡ ΠΆΝΤΑ, admits of no sort of limitation, and that, if
ΤΟῦ …ΠΛΗΡΟΥΜΈΝΟΥ were designed only to say how far the church is the
ΠΛΉΡΩΜΑ of Christ, this whole addition would be quite as superfluous for the Christian consciousness as it would be indistinctly expressed. We have, on the contrary, in
ΤῸ ΠΛΉΡΩΜΑ ΤΟῦ Κ.Τ.Λ. a climax of the representation, which advances from that which the
church is in relation to Christ (
τό πλήρωμα αὐτοῦ) to His relation
towards the universe (hence, too,
τὰ πάντα is prefixed).[120] (2) Since
αὐτοῦ and
ΤΟῦ ΤᾺ Π.ἘΝ Π.ΠΛΗΡΟΥΜ. are significantly parallel, and no change of subject is indicated; and since, on the other hand, the thought, that the church is the
ΠΛΉΡΩΜΑof God, would be inappropriate here, where the idea:
Christ is its head, is dwelt on,—all explanations fall to the ground which refer
τοῦ πληρουμ. to
God, such as that of Theodoret:
ἐκκλησίαν …
προσηγόρευσε τοῦ μὲν Χριστοῦ σῶμα,
τοῦ δὲ πατρὸς πλήρωμα·
ἐπλήρωσε γὰρ αὐτὴν παντοδαπῶν χαρισμάτων κ.
τ.
λ., and of Koppe, by whom the sense is alleged to be: “the whole wide realm of the All-Ruler!” Comp. Rosenmüller. Homberg,
Parerg. p. 289, Wetstein (“Christus est plenitudo, gloria patris omnia in omnibus implentis”), and Meier refer the genitive to
God, but regard
τὸ πλήρωμα as apposition to
ΑὐΤΌΝ; Meier: “Him, the fulness of Him who filleth all in all; for in Christ there dwells the fulness of God (
Colossians 2:9), and it is God who fills the universe” (
Jeremiah 23:24,
al.). This explanation is manifestly involved, makes
ἥτις ἐστὶ τὸ σῶμα αὐτοῦ an insertion which, if nothing further were to be added to it, would be after
ἜΔΩΚΕ ΚΕΦΑΛῊΝ …Τῇ ἘΚΚΛΗΣΊᾼ quite aimless and idle, and leaves
ΤᾺ ΠΆΝΤΑ ἘΝ ΠᾶΣΙ without more precise analysis. The same reasons hold also in opposition to Bengel, who regards
ΤῸ ΠΛΉΡΩΜΑ as
accusative absolute (comp. on
Romans 12:1), as
epiphonema of what was said from
Ephesians 1:20 onwards: “Hoc, quod modo explanavi, inquit apostolus, repraesentat nobis plenitudinem Patris omnia implentis in omnibus, ut mathematici dicunt: id quod erat demonstrandum.” (3) Since it is self-evident that Christ, as
Head of the church, is not
without this His body, and since it could not therefore enter the apostle’s mind, at the solemn close, too, of the section, to bring forward the fact that the body belongs to the
completeness of the head,—all those explanations fell to the ground as quite inappropriate, which take
τὸ πλήρωμα as
supplementum (
Matthew 9:16;
Mark 2:21),[121] in which case some were consistent enough to take
πληρουμένου likewise in the sense of completing, as Chrysostom, Oecumenius, Theophylact, Menochius, Boyd, Estius,[122] and others; and some inconsistent enough to explain it, incompatibly with the paronomasia, by
implere, and thus differently from
πλήρωμα, as Beza,[123] Calovius, comp. Calvin, Balduin, Baumgarten; also Hahn,
Theol. d. N.T. p. 219 f.: “His destination, to fill all in all, is
completely attained only in the church.” (4) The necessity for taking
πλήρωμα in one and the same sense is fatal to the explanation of
πλήρωμα as equivalent to
πλῆθος,
copia, coetus numerosus (Storr, Morus, Stolz, Koppe, Rosenmüller[124]), or even:
full measure (Cameron, Bos). Further, (5) the
passive construction of
πληρουμένου (Vulg.) leaves absolutely no tolerable explanation of
τὰ πάντα ἐν πᾶσι; for which reason not only the exposition of Chrysostom, Theophylact, Estius, and others (see above, under No. 3), but also the similar one of Jerome[125] and that of Holzhausen, are to be rejected. The last-mentioned discovers the meaning: “Christ carries in Himself the fulness of eternal blessings” (
τὰ πάντα ἐν πᾶσι, signifying the eternal!). Yet, again, (6) seeing that
τὸ πλήρωμα neither in itself nor in accordance with the context, denotes the Divine
δόξα, of which the
שכינה was the real presence (Buxtorf,
Lex. Talm. p. 2394 ff.), there falls to the ground not only the explanation of those who treat
ΤῸ ΠΛΉΡΩΜΑ as equivalent in meaning to
temple, like Michaelis and Bretschneider, but also that of Harless: “the apostle designates the church with the same word, by which he elsewhere [?] designates the abundance of the glory dwelling in Christ and God, and issuing from Him. It, however, is the fulness of Christ, not as though it were the glory which dwelt in Him, but because He causes His glory to dwell, as in all the universe, so also in it. It is the glory, not of one who without it would starve, but of Him who fills the universe in all respects;[126]
πλήρης πᾶσα ἡ γῆ δόξης αὐτοῦ (
Isaiah 6:3); but it is the
glory of Christ, because He is united with it alone, as the head with its body.” Lastly, (7) Rückert also proved unsuccessful in his attempt to explain it: the church, in his view, is designated as the means (
τὸ πλήρωμα, that whereby the
ΠΛΗΡΟῦΝ comes about) by which Christ carries out in all (
ΠᾶΣΙ,
masculine) that which is committed to Him for completion (
τὰ πάντα), as “the means of His accomplishing the great destination which devolves upon Him, namely, the universal restoration and bringing back to God.” Against this may be urged both the language itself, since
ΤῸ ΠΛΉΡΩΜΑ never signifies the means of accomplishment, and the context, which neither speaks of a restoration and bringing back to God nor furnishes any limitation of
ΤᾺ ΠΆΝΤΑ to that which is implied in the divine plan.
We may add that there cannot be shown here as regards the use of
ΠΛΉΡΩΜΑ, any more than previously as regards the classes of angels, any direct or indirect polemic preference to Gnosticism. To the later speculations of Gnosticism, however, the forms of the transcendent doctrines of the apostle could not but be welcome; not as if Gnosticism had thought out its material in accordance with such Scriptural forms (Tertull.
de praescr. 38), but it poured it into their mould, and, moreover, further developed and amplified the forms which it found ready to hand.
[118] Not, as Elsner (
Obss. p. 204) would take it:
that, by which Christ is filled, against which there would be doubtless no linguistic objection (see Fritzsche,
ad Rom. II. p. 469 f.), but it may be urged that the church is not to be thought of as dwelling in Christ, but Christ as dwelling in the church (
1 Corinthians 3:16;
2 Corinthians 6:12;
Ephesians 2:22), and that the following paraphrastic designation of Christ would not be in keeping with that conception.
[119] Comp. Plut.
de plac. phil. i. 7. 9:
ἐπλήρωτο ἐν μακαριότητι. Paul himself has employed
πληροῦν with such varied construction (with the dative,
Romans 1:29Ephesians 1:23.
ἥτις ἐστὶν τὸ σῶμα αὐτοῦ:
which is His body. The
ἥτις (not
ἥ) introduces a profound statement, the interpretation of which is much contested. It is supplementary to the preceding, and further defines the relation between Christ and the Church in respect of His Headship. The
ἥτις, therefore, has something of its qualitative force, pointing to what belongs to the nature of the Church (Meyer), and in that way giving the ground of God’s gift of Christ to the
ἐκκλησία. Or (with Ell., etc.) it may be taken in the subdued,
explanatory sense—“which indeed”. The word
σῶμα, which passes readily from its literal meaning into the figurative sense of a
society, a number of men constituting a social or ethical union (
cf.Ephesians 4:4), is frequently applied in the NT Epistles to the Church, with or without
τοῦ Χριστοῦ, as the mystical body of Christ, the fellowship of believers regarded as an organic, spiritual unity in a living relation to Christ, subject to Him, animated by Him, and having His power operating in it. The relation between Christ and the Church, therefore, is not an external relation, or one simply of Superior and inferior, Sovereign and subject, but one of life and incorporation. The Church is not merely an institution ruled by Him as President, a Kingdom in which He is the Supreme Authority, or a vast company of men in moral sympathy with Him, but a Society which is in vital connection with Him, having the source of its life in Him, sustained and directed by His power, the instrument also by which He works.—
τὸ πλήρωμα τοῦ πάντα ἐν πᾶσιν πληρουμένου:
the fulness of Him that filleth all in all. The preceding sentence carries the idea of the
Church far beyond the limited conception of a concrete institution or outward, visible organisation, and lifts us to the grander conception of a great spiritual fellowship, which is
one under all varieties of external form and constitution in virtue of the presence of Christ’s Spirit in it, and
catholic as embracing all believers and existing wherever any such are found. It is the conception of the Church which pervades this Epistle (
cf.Ephesians 3:10;
Ephesians 3:21;
Ephesians 5:23-25;
Ephesians 5:27;
Ephesians 5:29;
Ephesians 5:32). It appears again in similar terms in the sister Epistle (
Colossians 1:18;
Colossians 1:24), and elsewhere in the varied phraseology of the “royal priesthood” (
1 Peter 2:9) and the “Church of the Firstborn” (
Hebrews 12:23). It is this supreme idea of the Church as a spiritual order the essence of which is a living relation to Christ, that receives further expression in the profound sentence with which the paragraph closes. The great difficulty here is with the term
πλήρωμα itself. The other terms are easier. For the
πάντα of the TR, which has the most meagre attestation,
τὰ πάντα (supported by the great uncials, etc.) must be substituted (with Beng., Griesb., LTTr WRV). The “all” therefore must be taken here in the sense which it has in
Ephesians 1:10—“
the all,” the whole system of things, made by Christ and having in Him the ground of its being, its continuance, its order (
Hebrews 1:3;
Colossians 1:16-17;
1 Corinthians 8:6). The
ἐν πᾶσιν will have a corresponding extension of meaning, “with all
things” not merely with all
blessings, gifts or
spiritual requirements. The universe itself and all the things that make its fulness (
cf. “the
earth … and the
fulness thereof,”
Psalm 24:1) are alike made and maintained by Christ. The prep, is taken by some in its primary force of
in. But it is difficult then to find a natural sense for the clause; the interpretations proposed,
e.g., “in all points” (Harless), “in all modes of manifestation” (Bleek), etc., going beyond the actual terms. It is best to understand it as the instrumental
ἐν, of which we have an instance in ch.
Ephesians 5:18 (Mey., Ell., Alf., and most) “with all things”. Some strangely take
ἐν πᾶσιν as masc. here, supposing the point to be that Christ supplies in
all His believing members all the things with which they need to be provided (Haupt, Moule). The
πληρουμένου may be a pure passive, and so it is taken by some (Vulg., Chrys., etc.). In that case Christ would be described as Himself “filled as to all things”. It occurs, however, also as a middle with an active sense (Xen.,
Hell., v., 4, 56; vi., 2, 14, etc.). So it is rendered here by some of the Versions (Syr., Copt., Goth., Arm.), and the sense of “filling” best suits the context. The middle, however, probably retains something of its proper reciprocal or reflexive force, conveying the idea of filling the totality of things
for Himself.
What is to be said now of the term
πλήρωμα itself? There are some interpretations which may at once be set aside,
e.g., the means of fulfilling (Rück.), the Church being described as the medium or instrument by which Christ accomplishes His destined work of bringing all things back to God;
coetus numerosus, with reference to the
multitude of those who are subject to Christ (Storr, Rosenm., etc.);
perfection, in the objective sense of the term, the Church being Christ’s perfect work (Oltr.)—a meaning which goes beyond the term itself;
the totality of the aeons, in the Gnostic sense, Christ and the Church being viewed here in union and the two ideas, “that which makes full” and “that which is made full,” being supposed to pass over the one into the other (Baur). The choice is between the active sense of “that which fills or completes” and the passive sense of “that which is filled”. The former is favoured by Chrys., Œcum., Aquin., Schwegler, Abb., etc., and it must be admitted to be linguistically possible. Verbals in -
μα, it is true, have usually the pass, sense, and this one formed from
πληοῦν (which means both to
fill and to
fulfil) would most naturally be taken as = “that which is filled,” or “that which is fulfilled or completed”. It is argued indeed by Light, in a weighty dissertation on “The meaning of
πλήρωμα” (
Saint Paul’s Epistles to the Colossians and to Philemon, pp. 257–273) that nouns of this formation are always passive, expressing either the
product of the action denoted by the active verb, or that action itself regarded as a
completed thing; and further that in the case of
πλήρωμα, if we follow out the idea of
fulfilling rather than that of
filling, we shall not require to give it now an active sense and again a passive, but shall be able to take it in all its occurrences as a real
passive, denoting
result in one aspect or another. But, while it is possible enough to understand it in this way in all the passages in the Epistles, it is difficult to carry the passive sense through the various occurrences in the Gospels (
e.g.,
Matthew 9:16;
Mark 2:27;
Mark 8:20). Nor does it seem easy to adjust the properly passive sense to all the passages either in the LXX (
cf.Ezekiel 5:2;
Daniel 10:3), or in profane Greek (
e.g., Soph.,
Trach., 1203; Eurip.,
Troad., 824; Philo,
de Abr., ii., p. 39), without putting somewhat strained interpretations on some of the cases. The idea, however, that results from allowing
πλήρωμα to have the active sense here is not germane to the general scope of the paragraph. That idea is that the Church is that which makes Christ Himself complete. A head, however perfect in itself, if it is without members, is something incomplete. So Christ, who is the Head of the Church, requires the Church to make His completeness, just as the Church which is His body requires Him as the Head to make it a complete and living thing. But the main thought of the whole paragraph is what Christ is and does in relation to the universe and the Church, not what the Church is to Him or does for Him, and the
πληρουμένου cannot have the sense of “Him who is being filled” without putting a forced meaning on the
τὰ πάντα ἐν πᾶσιν. Hence
πλήρωμα is to be taken in the passive sense here, as is done by most commentators, and the idea is that the Church is not only Christ’s body but that which is
filled by Him. In
Colossians 1:19;
Colossians 2:9 the whole
πλήρωμα, or every plenitude of the Godhead, the very fulness of the Godhead, the totality of the Divine powers and qualities, is said to be in Christ, so that He alone is to be recognised as Framer and Governor of the world, and there is neither need nor place for any intermediate beings as agents in those works of creating, upholding and administering. Here the conception is that this plenitude of the Divine powers and qualities which is in Christ is imparted by Him to His Church, so that the latter is pervaded by His presence, animated by His life, filled with His gifts and energies and graces. He is the sole Head of the universe, which is supplied by Him with all that is needed for its being and order. He is also the sole Head of the Church, which receives from Him what He Himself possesses and is endowed by Him with all that it requires for the realisation of its vocation.
Ephesians 1:23.
Τὸ πλήρωμα τοῦ πὰ πάντα ἐν πᾶσι πληρουμένου,
the fulness of Him, that filleth all in all) This is neither predicated of the Church, as most think, nor is it construed with
gave, according to the opinion of others; but is put absolutely in the accusative, as
τὸ μαρτύριον,
the testimony, is construed in
1 Timothy 2:6. For it is an Epiphonema,[18] put after those things which are spoken of at
Ephesians 1:20, and by it the apostle implies, that there is in Christ the
fulness of the Father, who fills all in all. See on the fulness of God, of Christ, and of the Spirit, ch.
Ephesians 3:19,
Ephesians 4:13,
Ephesians 5:18; likewise ch.
Ephesians 4:10;
John 1:14; on the fulness of the times, ch.
Ephesians 1:10. The glory of Divine
love fills all things, and in Christ extends itself over all. The passage has an analogy to
1 Corinthians 15:28. What I have just now explained, the apostle means to say, vividly exhibits to us
the fulness, etc., which, as mathematicians say, was the thing to be demonstrated [quod erat demonstrandum]. The whole of this (the whole of the preceding statements) may be reduced to [be brought under] this title or brief description,
τὸ πλήρωμα …
ἐν πᾶσι,
in all) The neuter including the power of the masculine.—
πληρουμένου,
i.e.πληροῦντος. But the force of the Middle voice is stronger [than that of the active] in denoting the mutual relation of Him who fills, and of those who are filled.
[18] See App. An exclamation subjoined to the relation or proof of some important topic.
Verse 23. -
Which is his body. The Church is Christ's body in a real though spiritual sense. He is the Head, his people the members; he the Vine, they the branches. He dwells in the Church as life dwells in a living body. He fills it with his life, replenishes it with his strength, feeds it with his body and blood, beautifies it with his comeliness, calms it with his peace, brightens it with his holiness, and finally glorifies it with his glory. All things are delivered unto him of the Father; and all that he has he has for the Church: "My beloved is mine, and I am his."
The fullness of him that filleth all in all. The grammatical structure of the words would lead us to construe "fullness" with "the Church," and to regard the Church as Christ's
πλήρωμα. Some object to this, inasmuch as, in point of fact, the Church is often very empty, and therefore not worthy of the term "fullness." But it is not meant that the Church has actually received all the fullness of him who filleth all in all, but only that she is in the course of receiving it. The Church on earth is an ever-changing body, perpetually receiving new members, who are at first empty; so that it must always in this state be in the course of filling, never filled. It is in the course of being filled with all Divine things - with all the treasures of heaven. As the empty cells of the honeycomb are being filled with the sweet essences of flowers, so the empty vessels of the Church are being filled with the glorious treasures of God; or, as the courts and compartments of a great international exhibition get filled up with the choicest products of the lands, so the Church gets filled with the handiwork of the grace of God. When the Church is completed, it will be a representation of the fullness of God; all of God that can be communicated to men will be made manifest in the Church. For he whose fullness the Church is, is he that filleth all in all, or filleth all with all. He possesses all things, and he fills all space with the all things. He fills the ocean with water, the organic world with life, the firmament with stars, the entire creation with forms innumerable, alike beautiful and useful. So also he fills the Church. Thus appropriately concludes this chapter, beginning (ver. 3) with thanksgiving to him who had blessed the Ephesians with every blessing of the Spirit in Christ Jesus, and now ending with a sublime picture of the Infinite One filling the Church with these Divine blessings out of the infinite stores of the kingdom of heaven. Thus we see the quality of richness, exuberance, overflowing abundance which is so conspicuously ascribed in this Epistle to the grace of God (comp.
Psalm 36:8;
Psalm 103:3-5;
Matthew 5:3, etc.).
Ephesians 1:23
Which is His body (ἥτις)
The double relative is explanatory, seeing it is: by which I mean. Body, a living organism of which He is the head. See onColossians 1:18.
The fullness
See onJohn 1:16; see onRomans 11:12; see onColossians 1:19. That which is filled. The Church, viewed as a receptacle. CompareEphesians 3:10.
That filleth all in all (τὰ πάντα ἐν πᾶσιν πληρουμένου)
Better, that filleth all things with all things. The expression is somewhat obscure. All things are composed of elements. Whatever things exist, God from His fullness fills with all those elements which belong to their being or welfare. The whole universe is thus filled by Him.
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