(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: whichHe purposed in Himself for administration (or disposal) of the fulness of the (appointed) seasons, togather, &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 Ephesians 3:2; 1 Corinthians 9:17; Colossians 1:25.) Here, however, and in Ephesians 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 Galatians 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" (Acts 1:7) for the completion of the acts of the Mediatorial kingdom described in the words following. (Comp Matthew 16:3; Luke 21:24; 1 Thessalonians 5:1; 1 Timothy 2:6; 1 Timothy 4:1; 1 Timothy 6:15; Titus 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 Romans 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 (Colossians 1:16-20), "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" (Romans 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. Colossians 1:18; Colossians 1:21.) So also writes St. John (John 1:3-4; John 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 Corinthians 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 Corinthians 15:24; 1 Corinthians 15:28). In virtue of it, those who are His are partakers of His death and resurrection, His ascension, even His judgment (Ephesians 2:6; Matthew 19:28; Romans 6:3-10; 1 Corinthians 6:2-3; Colossians 3:1-3).
(10, 11) Even in him: in whom also we have obtained an inheritance.--We have here (in the repetition, "even in Him") an emphatic transition to the truth most closely concerning the Apostle and his readers. The word "we" is not here emphatic, and the statement might be a general statement applicable to all Christians; but the succeeding verse seems to limit it to the original Jewish believers--the true Israel, who (like the whole of Israel in ancient days) have become "a people of inheritance" (Deuteronomy 4:20; Deuteronomy 9:29; Deuteronomy 32:9), so succeeding to the privileges (Romans 11:7) which their brethren in blindness rejected. Possibly this suggests the peculiar word here (and here only) used, meaning either "we were made partakers of a lot" in God's kingdom (to which Colossians 1:12, "who has made us meet for a part of the lot of the saints," closely corresponds), or "we were made His lot or inheritance;" which perhaps suits the Greek better, certainly accords better with the Old Testament idea, and gives a more emphatic sense. A third possible sense is "were chosen by lot." This is adopted by the Vulgate, supported by the only use of the word in the Septuagint (1 Samuel 14:41), and explained by Chrysostom and Augustine as signifying the freedom of election without human merit, while by the succeeding words it is shown not to be really by chance, but by God's secret will. But this seems quite foreign to the genius of the passage.
Being predestinated . . . that we should be to the praise of his glory.--This is an application of the general truth before declared (Ephesians 1:5-6) that the source of election is God's predestination, and the object of it the manifestation of His glory.
After the counsel of his own will.--The expression evidently denotes not only the deliberate exercise of God's will by "determinate counsel and foreknowledge" (Acts 2:23), but also the guidance of that will by wisdom to the fulfilment of the Law Eternal of God's righteous dispensation. Hooker, in a well-known passage (Eccl. Pol. i. 2), quotes it as excluding the notion of an arbitrary will of God, "They err, who think that of God's will there is no reason except His will."
Verse 10. - With a view to the dispensation of the fullness of the times (or, seasons) (vers. 9 and 10 are one sentence, which should not be broken up). This seems to denote the times of the gospel generally; not, as in Galatians 4:4, the particular time of Christ's advent; the οἰκονομία, or economy, of the gospel being that during which, in its successive periods, all God's schemes are to ripen or come to maturity, and be fulfilled. To gather together under one head all things in Christ.Ἀνακεφαλαιώσασθαι is a word of some difficulty. It is true it is derived from κεφάλαιον, not κεφαλή: therefore some have thought that it does not include the idea of headship; but the relation of κεφάλαιον, to κεφαλή is as close that this can hardly be. The word expresses the Divine purpose - what God προέθετο ( ωηιξη was to restore in Christ a lost unity, to bring together disunited elements, viz. all things, whether they be things in heaven or things on earth. There is no hint here of a universal restoration. Such a notion would be in fiat contradiction to the doctrine of Divine election, which dominates the whole passage. God's purpose is to form a united kingdom, consisting of the unfallen and the restored - the unfallen in heaven, and the restored on earth, and to gather this whole body together under Christ as its Head (see Ephesians 3:15). We cannot say that this purpose has been fully effected as yet; but things are moving towards it, and one day it will be wholly realized. "He that sat on the throne said, Behold, I make all things new" (Revelation 21:5).
1:9-14 Blessings were made known to believers, by the Lord's showing to them the mystery of his sovereign will, and the method of redemption and salvation. But these must have been for ever hidden from us, if God had not made them known by his written word, preached gospel, and Spirit of truth. Christ united the two differing parties, God and man, in his own person, and satisfied for that wrong which caused the separation. He wrought, by his Spirit, those graces of faith and love, whereby we are made one with God, and among ourselves. He dispenses all his blessings, according to his good pleasure. His Divine teaching led whom he pleased to see the glory of those truths, which others were left to blaspheme. What a gracious promise that is, which secures the gift of the Holy Ghost to those who ask him! The sanctifying and comforting influences of the Holy Spirit seal believers as the children of God, and heirs of heaven. These are the first-fruits of holy happiness. For this we were made, and for this we were redeemed; this is the great design of God in all that he has done for us; let all be ascribed unto the praise of his glory.
That in the dispensation of the fulness of times,.... Or "according to the dispensation", &c. as the Alexandrian copy reads; the fulness of time appointed by God, and fixed in the prophets; after many times and seasons were elapsed, from the creation of the world; at the most suitable and convenient time, when a new economy or dispensation began, within which all this was to be effected, hereafter mentioned:
he might gather together in one all things in Christ; this supposes, that all things were once united together in one; angels and men were united to God by the ties of creation, and were under the same law of nature, and there were peace and friendship between them; and this union was in Christ, as the beginning of the creation of God, in whom all things consist: and it supposes a disunion and scattering of them; as of men from God, and from good angels, which was done by sin; and of Jews and Gentiles from one another; and of one man from another, everyone turning to his own way; and then a gathering of them together again: the word here used signifies to restore, renew, and reduce to a former state; and so the Vulgate Latin and Syriac versions render it; and according to this sense, it may seem to have respect to the times of the restitution of all things, the restoration and renovation of the universe; when there will be new heavens and a new earth, and new inhabitants in them: the word is also used to recapitulate, or sum up the heads of a discourse; and according to this sense, it may intend the meeting together, and summing up of all things in Christ, that had been before; as of all the promises and blessings of the covenant; of all the prophecies and promises of the Old Testament; of all the types and shadows, and sacrifices of the former dispensation; yea, all the sins of Old Testament saints, and all the curses of the law, met on him: the word is likewise used for the collection of numbers into one sum total; and Christ is the sum total of elect angels and men; or the whole number of them is in him; God has chosen a certain number of persons unto salvation; these he has put into the hands of Christ, who has a particular and personal knowledge of them; and the exact number of them will be gathered and given by him: once more, it signifies to reduce, or bring under one head; and Christ is an head of eminence and of influence, both to angels and men: and there is a collection of these together in one, in Christ; by virtue of redemption by Christ, and grace from him, there is an entire friendship between elect angels and elect men; they are social worshippers now, and shall share in the same happiness of the vision of God and of Christ hereafter: hence it follows,
both which are in heaven, and which are on earth, even
in him; by things in heaven are not meant the souls of saints in heaven; though it is true that the souls of departed saints are in heaven; and that the saints in heaven and on earth were gathered together in Christ, and represented by him, when he hung upon the cross; and that they all make up one body, of which Christ is the head; and that they will be all collected together one day; and that their souls which are in heaven, and their bodies which are in the earth, will come together and be reunited, and dwell with Christ for ever; but rather the angels are meant, whose origin is heaven; where they have their residence, and from whence they never fell; and whose employment is in heaven, and of an heavenly nature: and by things on earth, are not intended every creature on earth, animate and inanimate; nor all men, but all elect men, whether Jews or Gentiles, and some of all sorts, ranks, and degrees; whose origin is of the earth, and who are the inhabitants of it: all these angels in heaven, and elect men on earth, are brought together under one head, even in him, in Christ Jesus, and by him; and none but he was able to do it, and none so fit, who is the Creator of all, and is above all; and was typified by Jacob's ladder, which reached heaven and earth, and joined them together, and on which the angels of God ascended and descended.
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 Romans 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 (Colossians 1:16-20), "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" (Romans 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. Colossians 1:18; Colossians 1:21.) So also writes St. John (John 1:3-4; John 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 Corinthians 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 Corinthians 15:24; 1 Corinthians 15:28). In virtue of it, those who are His are partakers of His death and resurrection, His ascension, even His judgment (Ephesians 2:6; Matthew 19:28; Romans 6:3-10; 1 Corinthians 6:2-3; Colossians 3:1-3).
(10, 11) Even in him: in whom also we have obtained an inheritance.--We have here (in the repetition, "even in Him") an emphatic transition to the truth most closely concerning the Apostle and his readers. The word "we" is not here emphatic, and the statement might be a general statement applicable to all Christians; but the succeeding verse seems to limit it to the original Jewish believers--the true Israel, who (like the whole of Israel in ancient days) have become "a people of inheritance" (Deuteronomy 4:20; Deuteronomy 9:29; Deuteronomy 32:9), so succeeding to the privileges (Romans 11:7) which their brethren in blindness rejected. Possibly this suggests the peculiar word here (and here only) used, meaning either "we were made partakers of a lot" in God's kingdom (to which Colossians 1:12, "who has made us meet for a part of the lot of the saints," closely corresponds), or "we were made His lot or inheritance;" which perhaps suits the Greek better, certainly accords better with the Old Testament idea, and gives a more emphatic sense. A third possible sense is "were chosen by lot." This is adopted by the Vulgate, supported by the only use of the word in the Septuagint (1 Samuel 14:41), and explained by Chrysostom and Augustine as signifying the freedom of election without human merit, while by the succeeding words it is shown not to be really by chance, but by God's secret will. But this seems quite foreign to the genius of the passage.
Being predestinated . . . that we should be to the praise of his glory.--This is an application of the general truth before declared (Ephesians 1:5-6) that the source of election is God's predestination, and the object of it the manifestation of His glory.
After the counsel of his own will.--The expression evidently denotes not only the deliberate exercise of God's will by "determinate counsel and foreknowledge" (Acts 2:23), but also the guidance of that will by wisdom to the fulfilment of the Law Eternal of God's righteous dispensation. Hooker, in a well-known passage (Eccl. Pol. i. 2), quotes it as excluding the notion of an arbitrary will of God, "They err, who think that of God's will there is no reason except His will."
he might gather together in one all things in Christ; this supposes, that all things were once united together in one; angels and men were united to God by the ties of creation, and were under the same law of nature, and there were peace and friendship between them; and this union was in Christ, as the beginning of the creation of God, in whom all things consist: and it supposes a disunion and scattering of them; as of men from God, and from good angels, which was done by sin; and of Jews and Gentiles from one another; and of one man from another, everyone turning to his own way; and then a gathering of them together again: the word here used signifies to restore, renew, and reduce to a former state; and so the Vulgate Latin and Syriac versions render it; and according to this sense, it may seem to have respect to the times of the restitution of all things, the restoration and renovation of the universe; when there will be new heavens and a new earth, and new inhabitants in them: the word is also used to recapitulate, or sum up the heads of a discourse; and according to this sense, it may intend the meeting together, and summing up of all things in Christ, that had been before; as of all the promises and blessings of the covenant; of all the prophecies and promises of the Old Testament; of all the types and shadows, and sacrifices of the former dispensation; yea, all the sins of Old Testament saints, and all the curses of the law, met on him: the word is likewise used for the collection of numbers into one sum total; and Christ is the sum total of elect angels and men; or the whole number of them is in him; God has chosen a certain number of persons unto salvation; these he has put into the hands of Christ, who has a particular and personal knowledge of them; and the exact number of them will be gathered and given by him: once more, it signifies to reduce, or bring under one head; and Christ is an head of eminence and of influence, both to angels and men: and there is a collection of these together in one, in Christ; by virtue of redemption by Christ, and grace from him, there is an entire friendship between elect angels and elect men; they are social worshippers now, and shall share in the same happiness of the vision of God and of Christ hereafter: hence it follows,
both which are in heaven, and which are on earth, even
in him; by things in heaven are not meant the souls of saints in heaven; though it is true that the souls of departed saints are in heaven; and that the saints in heaven and on earth were gathered together in Christ, and represented by him, when he hung upon the cross; and that they all make up one body, of which Christ is the head; and that they will be all collected together one day; and that their souls which are in heaven, and their bodies which are in the earth, will come together and be reunited, and dwell with Christ for ever; but rather the angels are meant, whose origin is heaven; where they have their residence, and from whence they never fell; and whose employment is in heaven, and of an heavenly nature: and by things on earth, are not intended every creature on earth, animate and inanimate; nor all men, but all elect men, whether Jews or Gentiles, and some of all sorts, ranks, and degrees; whose origin is of the earth, and who are the inhabitants of it: all these angels in heaven, and elect men on earth, are brought together under one head, even in him, in Christ Jesus, and by him; and none but he was able to do it, and none so fit, who is the Creator of all, and is above all; and was typified by Jacob's ladder, which reached heaven and earth, and joined them together, and on which the angels of God ascended and descended.