10. That in the dispensation of the fullness of times. That no man may inquire, why one time rather than another was selected, the apostle anticipates such curiosity, by calling the appointed period the fullness of times, the fit and proper season, as he also did in a former epistle. (Galatians 4:4) Let human presumption restrain itself, and, in judging of the succession of events, let it bow to the providence of God. The same lesson is taught by the word dispensation, for by the judgment of God the lawful administration of all events is regulated.
That he might gather together in one. In the old translation it is rendered ( instaurare ) restore; to which Erasmus has added ( summatim ) comprehensively. I have chosen to abide closely by the meaning of the Greek word, ἀνακεφαλαιώσασθαι, (114) because it is more agreeable to the context. The meaning appears to me to be, that out of Christ all things were disordered, and that through him they have been restored to order. And truly, out of Christ, what can we perceive in the world but mere ruins? We are alienated from God by sin, and how can we but present a broken and shattered aspect? The proper condition of creatures is to keep close to God. Such a gathering together ( ἀνακεφαλαίωσις) as might bring us back to regular order, the apostle tells us, has been made in Christ. Formed into one body, we are united to God, and closely connected with each other. Without Christ, on the other hand, the whole world is a shapeless chaos and frightful confusion. We are brought into actual unity by Christ alone.
But why are heavenly beings included in the number? The angels were never separated from God, and cannot be said to have been scattered. Some explain it in this manner. Angels are said to be gathered together, because men have become members of the same society, are admitted equally with them to fellowship with God, and enjoy happiness in common with them by means of this blessed unity. The mode of expression is supposed to resemble one frequently used, when we speak of a whole building as repaired, many parts of which were ruinous or decayed, though some parts remained entire.
This is no doubt true; but what hinders us from saying that the angels also have been gathered together? Not that they were ever scattered, but their attachment to the service of God is now perfect, and their state is eternal. What comparison is there between a creature and the Creator, without the interposition of a Mediator? So far as they are creatures, had it not been for the benefit which they derived from Christ, they would have been liable to change and to sin, and consequently their happiness would not have been eternal. Who then will deny that both angels and men have been brought back to a fixed order by the grace of Christ? Men had been lost, and angels were not beyond the reach of danger. By gathering both into his own body, Christ hath united them to God the Father, and established actual harmony between heaven and earth.
(114) ‘ ᾿Ανακεφαλαιώσασθαι “I have compared this word with συγκεφαλαιοῦσθαι in the writings of Xenophon, so as to bring out this sense, that ‘to Christ, as the Head, all things are subject.’ I am confirmed in this opinion by Chrysostom, who explains it in this manner: μίαν κεφαλὴν ἅπασιν ἐπέθηκε τὸ κατὰ σάρκα Χριστόν, ‘he hath given to all one head, Christ according to the flesh.’ Polybius. also uses συγκεφαλαιοῦσθαι, instead of ἀνακεφαλαιοῦσθαι. So that it is evident that those two words are employed indiscriminately.” — Raphelius.