In view of the Antichrists now rapidly approaching, and the Antichrist seated in the Temple of God saying that he is God, a question put to our Lord by Philip, and our Lord’s answer, are of enormous importance.  “Philip saith unto him, Lord, show us the Father, and it sufficeth us” (John 14: 8).  The question showed immense faith; for the Scripture describes God as – “Dwelling in light unapproachable, whom no man hath seen, or can see” (1 Tim. 6 : 16).  Philip actually believed that Christ could show them God.  But our Lord’s answer is overwhelming. – “Have I been so long time with you, and dost thou not know me, Philip?  He that hath seen Me HATH SEEN the Father; how sayest thou, Show us the Father?”, That is, Jesus - as Paul says and as Jesus Himself reveals - is “the image of the invisible God”.


The Apostles never warned their hearers against over-exaltation of Christ, lest they fell into idolatry; Jesus never asked anyone to pray for Him, not even in Gethsemane; Jesus accepted the worship of men and demons without a word of remonstrance.  Our Lord’s Second Coming is described as “the appearing of our great God and Saviour Jesus Christ” (Tit. 2: 13).  All Deity is centred in Christ.  “In Him were all things created”: “things visible” - all oceans, all continents, all the thousands of millions of visible stars, all nations, all the angels man has ever seen - all have been woven from texture in the hands of Christ; and “things invisible” - stars whose light is too faint to imprint itself on a human camera; far-flung comets that have never even come within the horizon of earth at all; Hades, or the underworld of disembodied souls; and Heaven, with all the vast Powers and Principalities seated throned in the presence of Deity - all were summoned into being by the word of Christ.  “All things were made by him; and without him was not anything made that hath been made”. (John 1: 3).  Now on the creating act the Bible bases the exclusive honours of Deity – “he that built all things is God”; and it is made the all-compelling ground of worship – “worthy art Thou to receive the glory, for Thou didst create all things”.  Jesus, therefore, as Creator, must be omniscient, omnipresent, and omnipotent.


Paul next reveals a still more wonderful truth - a truth amazing and astounding.  “All things”, he says, “have been created through Him, and for him”, or “unto him”: that is, all things have come into being, have sprung into existence, for Christ.  The whole universe is concentrated upon Him: it was made for His glory: He is the Coping-stone which coheres the whole together: He made it for Himself.  So Heaven was created for Jesus : it is prepared for Him; it reflects His glory; it is filled with His praise; it is His home; and He is going to make it the many mansions of His bride.  Earth was created for Jesus:- a place for Him to live on, and to die on; a home for the sons of men, that He might become a Son of man; soil in which to plant a cross, and rock from which to hew a tomb; a province in His vast universe one day to become His for ever.  Creation is no chance chaos, but an ordered progress and a coordinate harmony, culminating in Christ: it is a composite, coherent, organic whole, so cohering in Him, that, if He loosed His grip for a moment, it would burst asunder into its original nothingness.  All nature is a masterly unity centred in Christ, and made for Him, and revealing our blessed Lord as seated on the full throne of Deity.


Paul now advances to a new, and very peculiar and little known, revelation - a fresh glory of Jesus which exalts our Lord still higher, in a rather extraordinary way.  “For”, he says, “the whole fulness of God was pleased to dwell in Him”.  “The whole fulness of God” - not a single cluster of Divine attributes; not a lovely handful of Divine glories; not a fragment of Diety - but the whole.  But we observe a subtle and most important distinction.  After the Resurrection, “the whole fulness of God was pleased to dwell”: what does this mean?  In Christ as Creator, and Coheir of the universe, dwells, and has always dwelt, the Fulness of Deity: but, as He is one Person of the Deity only, obviously not ‘all the Fulness’ dwelt in Him.  “It pleased” - Persons therefore are referred to, for only persons can be pleased – “the whole fulness of God” - that is, Father, Son, and Holy Spirit – “to dwell” - to take up abode as the Shekinah in the Temple – “in Him”.  The whole Godhead unitedly chose to dwell in Christ.  Here a new glory of Jesus bursts upon us.  The Jesus-side of the Godhead, all that is so touching, and winsome, and endearing in Jesus of Nazareth, is no new phase of His character; it was always there – “Jesus Christ, the same yesterday, to-day, and for ever”.  But the lowliness of the Incarnation, the exquisiteness of the Redemption, the perfection of the Man, were such that the Father and the Spirit, “the invisible God”, have taken up their abode for ever in Christ.  “The whole fulness of God was pleased to dwell in Him”.  Here, if possible, is an accentuation of the Deity of Jesus higher than which it is impossible to go.


Now we arrive at the answer to Philip’s request, and perhaps the most wonderful revelation of all.  “For in Him dwelleth all the fulness of the Godhead bodily”.  The ‘in Him’ is emphatic that is, in Him alone : and the word is not ‘divineness’, as in Rom. 1: 20, but ‘the Deity’, ‘Godhead’, the Divine Essence: not divineness dwelt in Christ, but the Godhead.  But the marvel concentrates in the word ‘bodily’.  Before His Incarnation the Fulness of Deity was in Him as a Spirit: after His Incarnation the Fulness of the Godhead dwelt in Him bodily, that is, in Him as a Man.  The fulness of the Godhead dwelt in the man Jesus, not in an invisible shape, or as an unseen spirit, or as a second person behind the first: it took a bodily form, and the Godhead abode in the entire humanity – “the image”, the precipitated individuality – “of the invisible God”.  “The Word was God, and the Word was made flesh”.  The Godhead abode in the humanity, without consuming it, or deifying it, or changing it from its wholesome manhood.  That Manhood hungered and thirsted, it wept and prayed, it watched and slept, it bled and died.  But again and again the veiled Shekinah flashed out, and flashed out bodily.  He trod on the waves of the sea; He touched the dead, and they lived; “the wind bloweth where it listeth” - but it listed to Him: even His clothes burst forth into a whiteness human eye had never seen: “who is the image of the invisible God”.  And Jesus is exactly the same to-day:- it is ‘dwelleth’, not ‘dwelt’.  The Body was no phantom, or a clothing assumed for the earthly life only; pierced upon the cross, it is scarred in the glory; and is now indwelt for ever by the entire Godhead: He can no more cease to be man than He can cease to be God; and no more cease to be God than He can cease to be man.  How infinitely solemn is the word,- “Except ye believe that I am he, ye shall die in your sins” (John 8: 24).