The dispensation of the fulness of the seasons, and the time of the reconciling of all

things in heaven and earth appear to synchronize, and the many points in common

between Eph. 1: 9, 10 and 3: 9, 10, when viewed in the light of Col. 1:, make it appear

that the dispensation of the fulness of the seasons is NOW, and not, as is often supposed,

a future period. The dispensation of the mystery committed to Paul is vitally linked with

the reconciliation of the things in heaven and earth in Col. 1: The great theme of these

epistles is the mystery. This mystery does not touch mankind as a whole, but an election

only. Of mankind as a whole it is not written that they were chosen in Him before the

overthrow of the world, and mankind as a whole are not blessed with every spiritual

blessing in the heavenlies. Mankind as a whole do not form the body of Christ. The

dispensation covered by these Prison Epistles is elective in character, and present in

operation. The references to the future are concerning this elect company, and not

concerning Israel and the Nations as such. It is utterly unscriptural, in the face of the

repeated emphasis of the Apostle, to teach from these statements, divinely limited and

elective, doctrines which are universal and general. With the exception of Eph. 1: 10,

every reference to a dispensation in the Scriptures is to a period either past or present,

never future.

What is stated in Eph. 1: 10, and 22, 23, is the same as is found in Col. 1: 18 and

2: 10. This dual Headship of things in the heavens and on the earth, this reconciling of

things in the heavens and the earth, is an accomplished fact; the very tense of the word in

Col. 1: testifying to this.

We must not imagine that because the Scriptures speaks of the dispensation of the

fulness of the seasons, that it means that the dispensation is a future one, or is the last and

grand conclusion of the seasons. A parallel may be seen in the expression "the fulness of

the time" in Gal. 4: 4. The fulness of the time then could not mean the conclusion,

although it may well be represented by an apex or focus.

"The fulness" is the overwhelming title of the church (Eph. 1: 22, 23), the goal of its

growth in love (3: 19), and the measure of its faith (4: 13). If ever a dispensation

claimed the title, the present dispensation of the mystery does. In doctrine, in practice, in

hope, the one word fulness expresses truth which cannot be so applied to any other

dispensation. Of all the seasons that have run or have to run their appointed course, the

dispensation of the mystery claims to be the fulness. The present season, the present

dispensation, is put into contrast with the dispensation which preceded it, for in

Eph. 2: 12, when speaking of the dispensational disadvantages of the Gentiles, the

Apostle speaks of "that season" (kairos). There are other season mentioned in the Word.

Rom. 3: 26 speaks of a season in contrast to the period before the proclamation of

righteousness by faith. Rom. 11: 5 speaks of the same season during which there was a

remnant of Israel according to election, and 8: 18 tells us that it is a season of

suffering.  Rom. 5: 6 translates it "due time."  I Tim. 2: 6; 6: 15; and Titus 1: 3

definitely teach that certain lines of truth are apportioned to different seasons for their

manifestation. The present dispensation of the mystery is the fulness of the seasons. The

fulness of time was marked by the birth into this world of the Lord Jesus Christ; the