February 4, 2024
Good day! I am writing a series of short reviews of abbreviated COGR video clips. I am looking for input and comments. If it makes it easier, I will gladly supply a Word document so comments can be put in the document, and we can communicate directly. My email address is lattema@icloud.com. I hope you find these reviews helpful.
Transcript:
One brother, a knowledgeable individual of the Scriptures, asked this morning what I meant, or what we meant when we’ve said numerous times that we’re dealing with the throne of God and God being flesh and dwelling among us. Of course, we mean not the second person of the Trinity, only as he is in heaven.
The Bible actually says that the church is the fullness of him that filleth all in all. And the Bible says, in Christ, in the son of man, dwelleth the fullness of the Godhead bodily. So when you touch Jesus Christ, you touched the fullness of the Godhead, because the eternal Godhead was in that man.
The fullness of the Godhead bodily and Scripture calls us the body of Christ. So, we are that body, the church, the fullness of him that filleth all in all. When you touch the church, you touch God.
Revelation helps us to see most specifically that when you touch the apostles, you touch God. The throne of God is the representation of God’s reign on the earth, through flesh and bone, through men.
Yes, the second person, the Trinity, is with us. But it’s not him only as it were in heaven; he’s come down and made this tabernacle in us. This is the fullness—listen, saints.
We are starting first apostles, secondarily prophets, evangelists, pastors, teachers, this ministry. And through them, all these saved individuals, we are the fullness of the Godhead bodily. That’s a tremendous thing to say.
Commentary:
The remainder of the transcript is theologically complex, so it is best to take the transcript line by line and analyze the points of difficulty. A few claims are correct but are unfortunately followed by errors or wrong conclusions.
In this first section we have substantial agreement. The following two Scripture quotes are accurate. It is true that The Bible actually says that the church is the fullness of him that filleth all in all. [22 And God placed all things under his feet and appointed him to be head over everything for the church, 23 which is his body, the fullness of hime who fills everything in every way. Eph 1:22–23] and it is true that the Bible says, in Christ, in the son of man, dwelleth the fullness of the Godhead bodily. [For in Christ all the fullness of the Deity lives in bodily form, 10 and in Christ you have been brought to fullness. Col 2:9–10]. In addition the claim made, “So when you touch Jesus Christ, you touched the fullness of the Godhead, because the eternal Godhead was in that man.” Is also theologically sound.
We drift into more turbulent water when the speaker says, “The fullness of the Godhead bodily and Scripture calls us the body of Christ.” there may be some confusion about what is meant by the fullness of the Godhead bodily. If by fulness of the Godhead bodily he means Jesus, Jesus never referred to the church as the body of Christ. Scripture does refer to the church as the body of Christ, so ultimately that identification is not an issue. However, when he says, “So, we are that body, the church, the fullness of him that filleth all in all.”, we find that the first half is true. We are the body, the church. But there is an issue with what is meant by “the fullness of him that filleth all in all in Ephesians 1:23. If we misunderstand, we will reach the wrong conclusion just as the speaker did when he said, “When you touch the church, you touch God.” The phrase “When you touch the church, you touch God” oversimplifies the nuanced theological concept presented in Ephesians 1:23. In this passage, the metaphorical language describes the church as the fullness of Christ, emphasizing the richness, completeness, and significance of the church within God’s redemptive plan. However, it is crucial to approach this metaphor with caution, recognizing its symbolic nature.
The statement “When you touch the church, you touch God” risks misunderstanding the metaphor by implying a direct and immediate connection between physical interaction with the church and encountering the fullness of God. Instead, the metaphor underscores the church’s role in manifesting God’s presence and purpose in the world. The theological depth lies in the church’s participation in God’s redemptive work rather than a physical touch equating to a direct encounter with the entirety of God’s divine nature. Therefore, while the church is a vital instrument in God’s plan, the statement should be approached with a more nuanced understanding of the metaphorical language used in Ephesians 1:23.
A brief exegetical commentary follows:
Ephesians 1:23 (KJV):
“Which is his body, the fullness of him that filleth all in all.”
In this passage, the apostle Paul employs rich and metaphorical language to convey the profound relationship between Christ and the church. The term “fullness” (πλήρωμα – plērōma) is a key concept that demands careful consideration. Rather than suggesting the church as the entirety of God’s being or essence, “fullness” in this context likely emphasizes the completeness, richness, and significance of the church within the divine plan.
Paul introduces the metaphor of the church as the body of Christ. The body serves as an organic and interconnected entity, each part contributing to the overall unity and purpose. The church, as the body, is intimately connected to Christ, the head. The use of “fullness” indicates that the church is filled with the presence, blessings, and purposes of Christ. It does not imply that the church is identical to the totality of God or that it contains God in a comprehensive sense. Instead, it suggests that the church is the complete and intended expression of God’s redemptive work in the world. The phrase “filleth all in all” underscores the universality and completeness of Christ’s influence and sovereignty. It is not a declaration that the church encompasses all aspects of God’s being, but rather that Christ, through the church, brings about the fulfillment of God’s redemptive plan throughout all creation. To prevent misinterpretation, it is essential to recognize the metaphorical nature of the language used. While the church is described as the fullness of Christ, it is crucial to understand this in terms of the church’s role in God’s plan, not as a direct equivalence to the entirety of God’s divine nature. Paul’s use of “fullness” in Ephesians 1:23 underscores the completeness and significance of the church within God’s redemptive purpose. Careful attention to the metaphorical language helps avoid the error of equating the church with the entirety of God and emphasizes the church’s participation in God’s overarching plan for creation.
The speaker goes on to suggest that “Revelation helps us to see, most specifically, that when you touch the apostles, you touch God.” I do not see that. In addition, the speaker claims that “the throne of God is the representation of God’s reign on the earth, through flesh and bone, through men.” Their assertion that the throne of God is represented on Earth through select individuals embodying Jesus raises theological concerns. Contrary to this claim, there is no biblical indication that God has appointed a specific group to rule and judge the earth. This novel idea falls short at the following critical points: The theological stance that a designated cadre of individuals embodies Jesus and rules on God’s behalf lacks solid biblical support. Traditional Christian theology emphasizes the collective responsibility of believers in carrying out God’s will, rather than the exclusive leadership of a few (Ephesians 4:11-13). The claim contradicts the servant leadership model presented by Jesus. In the Gospels, Jesus exemplifies humility and service, urging his followers to do likewise (John 13:14-15). The notion of leaders embodying Jesus for the purpose of ruling and judging appears inconsistent with this foundational aspect of Christian leadership. The belief that a specific group is actively participating in the end-time harvest challenges traditional eschatological perspectives. Christian theology generally holds that the culmination of God’s plan will unfold at a time determined by divine providence, with a return of Jesus for final judgment (Matthew 24:36). The claim disrupts the delicate balance between God’s transcendence and immanence. While God is intimately involved in the world, the belief that specific individuals embody God’s throne may tip the theological scales, risking an overemphasis on immanence at the expense of God’s transcendence. The idea of an exclusive group embodying Jesus challenges the biblical concept of the body of Christ, where all believers, regardless of individual roles, contribute to the unity and growth of the church (1 Corinthians 12:27). This hierarchical understanding of leadership may undermine the New Testament vision of the body of Christ. Overall the theological position suggesting that a chosen group represents God’s throne on Earth through embodied leadership lacks sufficient biblical foundation, challenges foundational principles of Christian leadership, and disrupts established eschatological understandings. A balanced theological perspective should seek to uphold the richness of biblical teachings, maintaining the unity and equality of believers in the body of Christ.
Later the speaker tells us that, “Yes, the second person, the Trinity, is with us. But it’s not him only as it were in heaven; he’s come down and made this tabernacle in us. This is the fullness—listen, saints.” It appears that the wording gives us a Trinity in heaven with Jesus and a Jesus on earth infusing the Church. The second Jesus appears not to be the Jesus of the Trinity. What is needed is some further clarification or teaching to demonstrate precisely what is meant. As it stands, without further clarification, it amounts to a serious error.
The speaker again makes a claim. He says, “We are starting first apostles, secondarily prophets, evangelists, pastors, teachers, this ministry. And through them, all these saved individuals, we are the fullness of the Godhead bodily. That’s a tremendous thing to say.” This is a theological error as only Jesus is the fullness of the Godhead Bodily.
The statement that “only Jesus is the fullness of the Godhead bodily” is rooted in Christian theology, particularly in the understanding of the Incarnation. Here are key theological points explaining why Jesus is considered uniquely as the fullness of the Godhead bodily: It is because the concept of the Incarnation is central to Christian theology. It asserts that in Jesus Christ, the second person of the Trinity took on human flesh (John 1:14). This unique event in history is the foundation for understanding Jesus as the fullness of the Godhead bodily. Within the doctrine of the Trinity, each person—Father, Son, and Holy Spirit—is fully God, sharing the same divine essence. However, Jesus’ uniqueness lies in the way He unites divine and human natures in His person. This makes Him distinct as the Godman. The specific biblical reference supporting this notion is Colossians 2:9 (KJV): “For in him dwelleth all the fulness of the Godhead bodily.” This verse emphasizes that Jesus uniquely embodies the fullness of the divine nature, both fully God and fully man. The belief that Jesus is the fullness of the Godhead bodily is intimately connected to His redemptive work. As the God-man, Jesus serves as the mediator between God and humanity, providing a way for reconciliation and salvation (1 Timothy 2:5). The New Testament attributes a unique role to Jesus in creation and redemption. He is portrayed as the agent of creation (John 1:3; Colossians 1:16) and the redeemer who, through His sacrificial death and resurrection, reconciles humanity to God (2 Corinthians 5:19). Jesus’ earthly life, teachings, miracles, death, and resurrection provide a unique revelation of God’s nature and character. The fullness of the Godhead is uniquely expressed in the person of Jesus, making Him the supreme revelation of God to humanity (Hebrews 1:1-3). In summary, the belief that only Jesus is the fullness of the Godhead bodily is grounded in the Christian understanding of the Incarnation, the unique union of divine and human nature in the person of Jesus Christ, as revealed in the Scriptures and affirmed in Christian doctrine.
e See Jn 1:16; Eph 3:19
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