rendered in the R.V. margin: ‘to bring to light what is the dispensation of the mystery’. But the authority for retain ing ‘all men’ is weightier. The ‘dis pensation of the mystery’ which is thus to be brought to light throughout the world is the content of Paul’s special stewardship, which he has already spe cified in verse 6. This ‘mystery’ which Paul has been charged to reveal in word and action was something which God had purposed and cherished from all eternity, until it was unfolded in the fulness of time. The use of the title ‘God who created all things’ reminds us not only that He is the One who fashions everything in accordance with His sovereign decrees, but also that it was before all creation that He chose His people in Christ (Eph. 1:4). Pul pit Commentary, “The additional phrase in A.V., ‘by Jesus Christ’, has poor attestation, as has also the read ing ‘fellowship’ (Gk. koinonia) for R.V. ‘dispensation’ (Gk. oikonomia).” 3:10 To the intent that now unto the principalities and the powers in the heavenly places m ight be made known through the church the manifold wis dom of God. The accomplishment of this eternal purpose of God’s has not in view only those who enter into the good of it on this earth. The triumphs of His grace in overcoming an other wise insurmountable barrier and unit ing the two sections of mankind in Christ holds instruction for the inhabi tants of the celestial realms. Smith avers, “While the material universe presents ample evidence of the wisdom of God, the Church of the new crea tion (Eph. 2:10) is the masterpiece of His wisdom — His diversified, ‘many- coloured’ wisdom, as Paul calls it, us ing a rare poetical adjective (Gk. poly- poikilos).” The principalities and pow ers, before whom this object-lesson of divine wisdom is displayed, probably include good and evil beings alike. In Colossians, for the most part (owing no doubt to the characters of the Col- ossian heresy), as in Eph. 6:12, the ex pression denotes supernatural forces opposed to God. The fact that God uses the church as a means of instructing
tie’ (I Cor. 15:9); but here he takes a still lower place in his estimation, and is well on the way to the language of I Tim. 1:15 — ‘sinners; of whom I am chief. Vine declares, “The word used for ‘less than the least’ (Gk. elachistoteros) is a comparative and superlative in one, perhaps coined by Paul himself (as some have thought) with a playful reference to the mean ing of his own name (Latin paullns, ‘little’). The adjective ‘unsearchable’ (Gk. anexichniastos) was used by Paul in Rom. 11:33 of the ways of God in His dealings with Jews and Gentiles; its use here of the wealth of Christ’s re deeming grace, lavished in the gospel upon Gentiles as well as Jews, is es pecially appropriate.” THE GOOD GARDENER Come, bud of joy, the driving rain That all thy young green leaves doth wet, Is but a minister of gain To that on which thy heart is set. Come forth, O bud; awake and see How good thy Gardener is to thee. And pass, my bud, to perfect flower, Dread not the blast of bitter wind; Thy Maker doth command its power; It knoweth not to be unkind, Haste thee, my flower; unfold and see How good thy Gardener is to thee. 0 fruit that cometh after rain, O fruit that ripeneth in the sun. How praised be God that not in vain For thee the changeful seasons run. Thou art His fruit; let all men see How good thy Gardener is to thee. And when the sap in me doth fail And natural vigour of my youth, Lord, may Thy life in me prevail, That I may still show forth in truth, By flower and fruit on this my tree, How good my Gardener is to me. — Amy Carmichael 3:9 And to make all men see what is the dispensation of the mystery which from all ages hath been hid in God who created all things. ‘To make all men see’ is literally ‘to enlighten (Gk. photizo) all men’. Some good an cient authorities for the text omit ‘all men’; the resultant reading is that
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