πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ
πεπληρωμένοι] ‘_being fulfilled_’, with a direct reference to the
preceding πλήρωμα; ‘Your fulness comes from His fulness; His πλήρωμα is
transfused into you by virtue of your incorporation in Him’. So too John
i. 16 ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, Ephes. iii. 19 ἵνα
πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ Θεοῦ, iv. 13 εἰς μέτρον ἡλικίας τοῦ
πληρώματος τοῦ Χριστοῦ, comp. Ign. _Ephes._ init. τῇ εὐλογημένῃ ἐν
μεγέθει Θεοῦ πατρὸς πληρώματι. Hence also the Church, as ideally
regarded, is called the πλήρωμα of Christ, because all His graces and
energies are communicated to her; Ephes. i. 23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ,
τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
ὅς] For the various reading ὅ see the detached note. It was perhaps a
correction made on the false supposition that ἐν αὐτῷ referred to the
πλήρωμα. At all events it must be regarded as an impossible reading; for
the image would be altogether confused and lost, if the πλήρωμα were
represented as the head. And again ἡ κεφαλὴ is persistently said
elsewhere of Christ; i. 18, ii. 19, Ephes. i. 22, iv. 15, v. 23. Hilary
_de Trin._ ix. 8 (II. p. 264) explains the ὅ as referring to the whole
sentence τὸ εἶναι ἐν αὐτῷ πεπληρωμένους, but this also is an
inconceivable sense. Again it has been suggested that ὅ ἐστιν (like
τουτέστιν) may be taken as equivalent to _scilicet_ (comp. Clem. _Hom._
viii. 22); but this would require τῇ κεφαλῇ, even if it were otherwise
admissible here.
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