Efésios 1:10

That in the dispensation of the fulness of times. — The connection marked in our version seems certainly erroneous. The words should be connected with the previous verse, and translated thus: which He purposed in Himself for administration (or disposal) of the fulness of the (appointed) seasons, to gather, &c. We note (1) that the word “dispensation” is usually applied to the action of the servants of God, as “dispensers of His mysteries.” (See Efésios 3:2; 1 Coríntios 9:17; Colossenses 1:25.) Here, however, and in Efésios 3:10, it is applied to the disposal of all by God Himself, according to “the law which He has set Himself to do all things by.” Next (2) that the word “fulness,” or completeness, frequently used by St. Paul, is only found in connection with time in this passage, and in Gálatas 4:4 (“when the fulness of time was come”). There, however, the reference is to a point of time, marking the completion of the preparation for our Lord’s coming; here, apparently, to a series of “seasons,” “which the Father hath put in His own power” (Atos 1:7) for the completion of the acts of the Mediatorial kingdom described in the words following. (Comp Mateus 16:3; Lucas 21:24; 1 Tessalonicenses 5:1; 1 Timóteo 2:6; 1 Timóteo 4:1; 1 Timóteo 6:15; Tito 1:3.)

That he might gather together in one all things in Christ. — In these words St. Paul strikes the great keynote of the whole Epistle, the UNITY OF ALL IN CHRIST. The expression “to gather together in one” is the same which is used in Romanos 13:9 (where all commandments are said to be “briefly comprehended,” or summed up, “in the one saying, Thou shalt love thy neighbour as thyself”). Here, however, there is the additional idea that this gathering up is “for Himself.” The full meaning of this expression is “to gather again under one head” things which had been originally one, but had since been separated. The best comment upon the truth here briefly summed up is found in the full exposition of the Epistle to the Colossians (Colossenses 1:16), “In Him were all things created, that are in heaven and that are in earth... all things were created by Him and for Him... and in Him all things consist. It pleased the Father that in Him should all fulness dwell, and... by Him to reconcile all things to Himself... whether things on earth or things in heaven.” In Christ, as the Word of God in the beginning, all created things are considered as gathered up, through Him actually made, and in Him continuing to exist. This unity, broken by sin, under the effect of which “all creation groans” (Romanos 8:22), is restored in the Incarnation and Atonement of the Son of God. By this, therefore, all things are again summed up in Him, and again made one in Him with the Father. In both passages St. Paul uses expressions which extend beyond humanity itself — “things in heaven and things in earth,” “things visible and things invisible,” “thrones and principalities and powers.” In both he immediately proceeds from the grand outline of this wider unity, to draw out in detail the nearer, and to us more comprehensible, unity of all mankind in Christ. (Comp. Colossenses 1:18; Colossenses 1:21.) So also writes St. John (João 1:3; João 1:12), passing from the thought that “all things were made by Him,” first to the declaration, “In Him was life, and the life was the light of men,” and next to the power given to those who believed on Him to become sons of God. The lesser part of this truth, setting forth the unity of all mankind in the Second Adam, forms the basis of the argument of 1 Coríntios 15, that “in Christ all shall be made alive,” in the course of which the existence of the Mediatorial kingdom of Christ is described, and its continuance till the final triumph, when it “shall be delivered up to God, even the Father,” “that God may be all in all” (1 Coríntios 15:24; 1 Coríntios 15:28). In virtue of it, those who are His are partakers of His death and resurrection, His ascension, even His judgment (Efésios 2:6; Mateus 19:28; Romanos 6:3; 1 Coríntios 6:2; Colossenses 3:1).