Eph 1:10, 3:2, Col 1:25 | Barnes | STEP | Verse 10. That in the dispensation . The word here rendered "dispensation," οικονομιαν, means, properly, the management of household affairs . Then it means stewardship or administration; a dispensation or arrangement of things; a scheme or plan. The meaning here is, that this plan was formed in order (εις) or unto this end, that in the full arrangement of times, or in the arrangements completing the filling up of the times, God might gather together in one all things. Tindal renders it, "to have it declared when the time was full come," etc. The fulness of times . When the times were fully completed; when all the periods should have passed by which he had prescribed, or judged necessary to the completion of the object. The period referred to here is that when all things shall be gathered together in the Redeemer at the winding up of human affairs, or the consummation of all things. The arrangement was made with reference to that, and embraced all things which conduced to that. The plan stretched from before "the foundation of the world" to the period when all times should be completed; and of course all the events occurring in that intermediate period were embraced in the plan. He might gather together in one . The word here used--ανακεφαλαιοω means, literally, to sum up, to recapitulate, as an orator does at the close of his discourse. It is from κεφαλη the head; or κεφαλαιον, the sum, the chief thing, the main point. In the New Testament the word means to collect under one head, or to comprehend several things under one. : "It is briefly comprehended , i.e. summed up under this one precept," sc., love . In the passage before us, it means that God would sum up, or comprehend all things in heaven and earth through the Christian dispensation; he would make one empire under one head, with common feelings, and under the same laws. The reference is to the unity which will hereafter exist in the kingdom of God, when all his friends on earth and in heaven shall be united, and all shall have a common head. Now there is alienation. The earth has been separated from other worlds by rebellion. It has gone off into apostasy and sin. It refuses to acknowledge the Great Head to which other worlds are subject, and the object is to restore it to its proper place, so that there shall be one great and united kingdom. All things . ταπαντα. It is remarkable that Paul has here used a word which is in the neuter gender. It is not all persons , all angels, or all men, or all the elect, but all things . Bloomfield and others suppose that persons are meant, and that the phrase is used for τουςπαντες. But it seems to me that Paul did not use this word without design. All things are placed under Christ, ( ,) and the design of God is to restore harmony in the universe. Sin has produced disorder not only in mind , but in matter . The world is disarranged. The effects of transgression are seen everywhere; and the object of the plan of redemption is to put things on their pristine footing, and restore them as they were at first. Everything is therefore put under the Lord Jesus, and all things are to be brought under his control, so as to constitute one vast harmonious empire. The amount of the declaration here is, that there is hereafter to be one kingdom, in which there shall be no jar or alienation; that the now separated kingdoms of heaven and earth shah be united under one head, and that henceforward all shall be harmony and love. The things which are to be united in Christ, are those which are "in heaven and which are on earth." Nothing is said of hell . Of course this passage cannot teach the doctrine of universal salvation, since there is one world which is not to have a part in this ultimate union. In Christ . By means of Christ, or under him, as the great Head and King. He is to be the great Agent in effecting this, and he is to preside over this united kingdom. In accordance with this view the heavenly inhabitants, the angels as well as the redeemed, are uniformly represented as uniting in the same worship, and as acknowledging the Redeemer as their common head and king, . Both which are in heaven . Marg. as in Gr., in the heavens . Many different opinions have been formed of the meaning of this expression. Some suppose it to mean the saints in heaven, who died before the coming of the Saviour; and some that it refers to the Jews, designated as the heavenly people , in contradistinction from the Gentiles, as having nothing divine and heavenly in them, and as being of the earth . The more simple and obvious interpretation is however, without doubt, the correct one, and this is to suppose that it refers to the holy inhabitants of other worlds. The object of the plan of salvation is to produce a harmony between them and the redeemed on earth, or to produce, out of all, one great and united kingdom. In doing this, it is not necessary to suppose that any change is to be produced in the inhabitants of heaven. All the change is to occur among those on earth, and the object is to make, out of all, one harmonious and glorious empire. And which are on earth . The redeemed on earth. The object is to bring them into harmony with the inhabitants of heaven. This is the great object proposed by the plan of salvation. It is to found one glorious and eternal kingdom, that shall comprehend all holy beings on earth and all in heaven. There is now discord and disunion. Man is separated from God, and from all holy beings. Between him and every holy being there is by nature discord and alienation. Unrenewed man has no sympathy with the feelings and work of the angels; no love for their employment; no desire to be associated with them. Nothing can be more unlike than the customs, feelings, laws, and habits which prevail on earth, from those which prevail in heaven. But the object of the plan of salvation is to restore harmony to those alienated communities, and produce eternal concord and love. Learn hence, (1.) The greatness and glory of the plan of salvation. It is no trifling undertaking to reconcile worlds , and of such discordant materials to found one great, and glorious, and eternal empire. (2.) The reason of the interest which angels feel in the plan of redemption, . They are deeply concerned in the redemption of those who, with them, are to constitute that great kingdom which is to be eternal. Without envy at the happiness of others; without any feeling that the accession of others will diminish their felicity or glory, they wait to hail the coming of others, and rejoice to receive even one who comes to be united to their number. (3.) This plan was worthy of the efforts of the Son of God. To restore harmony in heaven and earth; to prevent the evils of alienation and discord; to rear one immense and glorious kingdom, was an object worthy the incarnation of the Son of God. (4.) The glory of the Redeemer. He is to be exalted as the Head of this united and ever-glorious kingdom, and all the redeemed on earth and the angelic hosts shall acknowledge him as their common Sovereign and Head. (5.) This is the greatest and most important enterprize on earth. It should engage every heart, and enlist the powers of every soul. It should be the earnest desire of all to swell the numbers of those who shall constitute this united and ever-glorious kingdom, and to bring as many as possible of the human race into union with the holy inhabitants of the other world. (1) "in heaven" "the heavens"

Ephesians 1:10

Verse 10. That in the dispensation. The word here rendered "dispensation," οικονομιαν, means, properly, the management of household affairs. Then it means stewardship or administration; a dispensation or arrangement of things; a scheme or plan. The meaning here is, that this plan was formed in order (εις) or unto this end, that in the full arrangement of times, or in the arrangements completing the filling up of the times, God might gather together in one all things. Tindal renders it, "to have it declared when the time was full come," etc.

The fulness of times. When the times were fully completed; when all the periods should have passed by which he had prescribed, or judged necessary to the completion of the object. The period referred to here is that when all things shall be gathered together in the Redeemer at the winding up of human affairs, or the consummation of all things. The arrangement was made with reference to that, and embraced all things which conduced to that. The plan stretched from before "the foundation of the world" to the period when all times should be completed; and of course all the events occurring in that intermediate period were embraced in the plan.

He might gather together in one. The word here used--ανακεφαλαιοω means, literally, to sum up, to recapitulate, as an orator does at the close of his discourse. It is from κεφαλη the head; or κεφαλαιον, the sum, the chief thing, the main point. In the New Testament the word means to collect under one head, or to comprehend several things under one. Romm 13:9: "It is briefly comprehended, i.e. summed up under this one precept," sc., love. In the passage before us, it means that God would sum up, or comprehend all things in heaven and earth through the Christian dispensation; he would make one empire under one head, with common feelings, and under the same laws. The reference is to the unity which will hereafter exist in the kingdom of God, when all his friends on earth and in heaven shall be united, and all shall have a common head. Now there is alienation. The earth has been separated from other worlds by rebellion. It has gone off into apostasy and sin. It refuses to acknowledge the Great Head to which other worlds are subject, and the object is to restore it to its proper place, so that there shall be one great and united kingdom.

All things. ταπαντα. It is remarkable that Paul has here used a word which is in the neuter gender. It is not all persons, all angels, or all men, or all the elect, but all things. Bloomfield and others suppose that persons are meant, and that the phrase is used for τουςπαντες. But it seems to me that Paul did not use this word without design. All things are placed under Christ, (Eph 1:22, Mt 28:18,) and the design of God is to restore harmony in the universe. Sin has produced disorder not only in mind, but in matter. The world is disarranged. The effects of transgression are seen everywhere; and the object of the plan of redemption is to put things on their pristine footing, and restore them as they were at first. Everything is therefore put under the Lord Jesus, and all things are to be brought under his control, so as to constitute one vast harmonious empire. The amount of the declaration here is, that there is hereafter to be one kingdom, in which there shall be no jar or alienation; that the now separated kingdoms of heaven and earth shah be united under one head, and that henceforward all shall be harmony and love. The things which are to be united in Christ, are those which are "in heaven and which are on earth." Nothing is said of hell. Of course this passage cannot teach the doctrine of universal salvation, since there is one world which is not to have a part in this ultimate union.

In Christ. By means of Christ, or under him, as the great Head and King. He is to be the great Agent in effecting this, and he is to preside over this united kingdom. In accordance with this view the heavenly inhabitants, the angels as well as the redeemed, are uniformly represented as uniting in the same worship, and as acknowledging the Redeemer as their common head and king, Rev 5:9,10,11,12.

Both which are in heaven. Marg. as in Gr., in the heavens. Many different opinions have been formed of the meaning of this expression. Some suppose it to mean the saints in heaven, who died before the coming of the Saviour; and some that it refers to the Jews, designated as the heavenly people, in contradistinction from the Gentiles, as having nothing divine and heavenly in them, and as being of the earth. The more simple and obvious interpretation is however, without doubt, the correct one, and this is to suppose that it refers to the holy inhabitants of other worlds. The object of the plan of salvation is to produce a harmony between them and the redeemed on earth, or to produce, out of all, one great and united kingdom. In doing this, it is not necessary to suppose that any change is to be produced in the inhabitants of heaven. All the change is to occur among those on earth, and the object is to make, out of all, one harmonious and glorious empire.

And which are on earth. The redeemed on earth. The object is to bring them into harmony with the inhabitants of heaven. This is the great object proposed by the plan of salvation. It is to found one glorious and eternal kingdom, that shall comprehend all holy beings on earth and all in heaven. There is now discord and disunion. Man is separated from God, and from all holy beings. Between him and every holy being there is by nature discord and alienation. Unrenewed man has no sympathy with the feelings and work of the angels; no love for their employment; no desire to be associated with them. Nothing can be more unlike than the customs, feelings, laws, and habits which prevail on earth, from those which prevail in heaven. But the object of the plan of salvation is to restore harmony to those alienated communities, and produce eternal concord and love. Learn hence,

(1.) The greatness and glory of the plan of salvation. It is no trifling undertaking to reconcile worlds, and of such discordant materials to found one great, and glorious, and eternal empire.

(2.) The reason of the interest which angels feel in the plan of redemption, 1Pet 1:12. They are deeply concerned in the redemption of those who, with them, are to constitute that great kingdom which is to be eternal. Without envy at the happiness of others; without any feeling that the accession of others will diminish their felicity or glory, they wait to hail the coming of others, and rejoice to receive even one who comes to be united to their number.

(3.) This plan was worthy of the efforts of the Son of God. To restore harmony in heaven and earth; to prevent the evils of alienation and discord; to rear one immense and glorious kingdom, was an object worthy the incarnation of the Son of God.

(4.) The glory of the Redeemer. He is to be exalted as the Head of this united and ever-glorious kingdom, and all the redeemed on earth and the angelic hosts shall acknowledge him as their common Sovereign and Head.

(5.) This is the greatest and most important enterprize on earth. It should engage every heart, and enlist the powers of every soul. It should be the earnest desire of all to swell the numbers of those who shall constitute this united and ever-glorious kingdom, and to bring as many as possible of the human race into union with the holy inhabitants of the other world.

(1) "in heaven" "the heavens"

Ephesians 3:2

Verse 2. If ye have heard. ειγε. "If at least, if indeed, if so be, spoken of what is taken for granted." Robinson. Comp. 2Cor 5:3, Gal 3:4, Eph 4:21, Col 1:23, for the use of the particle. The particle here is not designed to express a doubt whether they had heard of it or not, for he takes it for granted that they had. Doddridge renders it, "Since I well know you have heard," etc. He had informed them of his being called to be the minister to the Gentiles, Eph 3:3, but still there was a possibility that they had not received the letter containing the information, and he goes, therefore, into another statement on the subject, that they might fully comprehend it. Hence this long parenthetical sentence--one of the longest that occurs in the writings of Paul, and expressed under the impulse of a mind full of the subject; so full, as we would say, that he did not know what to say first. Hence it is exceedingly difficult to understand the exact state of mind in which he was. It seems to me that the whole of this long statement grew out of the incidental mention Eph 3:1 of the fact that he was a prisoner for the Gentiles. Instantly he seems to have reflected that they would be grieved at the intelligence that he was suffering on their account. He goes, therefore, into this long account, to show them how it happened; that it was by the appointment of God; that it was in the evolving of a great and glorious mystery; that it was in a cause adapted to promote, in an eminent degree, the glory of God; that it was according to an eternal purpose; and he, therefore, Eph 3:13, says, that he desires that they would not "faint" or be unduly distressed on account of his sufferings for them, since his sufferings were designed to promote their "glory." He was comforted in the belief that he was making known the glorious and eternal plan of God, and in the belief that was for the welfare of mankind; and he, therefore, entreated then also not to be troubled inordinately at his sufferings.

The dispensation, Gr. economy; rendered stewardship Lk 16:2-4; and dispensation, Eph 1:10, 3:2, Col 1:25. Eph 1:10. It means here, that this arrangement was made that he should be the apostle to the Gentiles. In the assignment of the different parts of the work of preaching the gospel, the office had been committed to him of making it known to the heathen.

Of the grace of God. In the arrangements of his grace.

Which is given me to you-ward. Toward you who are Gentiles. Not to the Ephesians particularly, but to the nations at large. Gall 2:7.

(*) "ye have heard" "since" (a) "dispensation of the grace" Col 1:25 (b) "of God" Rom 12:3.

Colossians 1:25

Verse 25. According to the dispensation of God. The arrangement which God has made. That is, he designed that the gospel should be preached to the Gentiles, and, in accordance with that arrangement, he has called me to be a minister. Eph 3:2.

To fulfil the word of God. Marg., "fully to preach." The Greek is, "to fill up the word of God;" the meaning is, "fully to teach and promulgate the gospel." Rom 15:19.

(1) "to fulfill" "to fully preach"