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ὀργῆς (Rom. ii. 5), κρίσις μεγάλης ἡμέρας (Jude 6). In Gal. iv. 4 the phrase takes the more general form τὸ πλήρωμα τοῦ χρόνου; hereit has the more specific form τὸ πλήρωμα τῶν καιρῶν, the ful- ness of the seasons, or series of appointed, determinate times. The idea of the fitness of the times, it is probable, is also expressed by the καιρῶν as distinguished from χρόνων, the former being a qualita- tive term, the latter a quantitative (see Light., Notes, p. 70). Cf. Heb. i. 1, and especially the πεπλήρωται 6 καιρός of Mark i. 15. In classical Greek πλήρωμα appears to have both the passive sense, ‘that which is filled,’’ and the active, “that which fills’. The former is rare, the latter is sufficiently common. See Lidd. and Scott, Lex., and Rost u. Palm., Wortb., sub voce. In the NT likewise it seems to have both senses (though this is questioned) ; the passive being found in the great doctrinal passages in the Pauline Epistles (Eph. iii. 19, iv. 13, etc.), the active occurring more frequently and in a variety of applications (Matt. ix. 16; Mark ii. 21, vi. 43, Vili. 20; Rom. xi. 12; 1 Cor. x. 26). With reference to time it means ‘complement "'—the particular time that completes a long prior period or a previous series of seasons. The purport of the statement, therefore, tae to be this: God has His household, the kingdom of heaven, with its special disposition of affairs, its οἰκονόμος or steward (who is Christ), its own proper method of ad- ministration, and its gifts and privileges intended for its members. But these gifts and privileges could not be dispensed in their fulness while those for whom they were meant were under age (Gal. iv. 1-3) and unprepared for them. A period of waiting had to elapse, and when the process of training was finished and the time of maturity was reached the gifts could be bestowed in their completeness. God, the Master of the House, had this fit time in view as the hidden purpose of His grace. When that time came He disclosed His secret in the incarnation of Christ and intro- duced the new disposition of things which explained His former dealings with men and the long delay in the revelation of the complete purpose of His grace. So the Fathers came to speak of the incarnation as the οἰκονομία (Just., Dial., 45, 120; Iren., i., 10; Orig., C. Cels., ii, 9, etc.). This ““ceconomy of the fulness of the sea- sons,” therefore, is that stewardship of the Divine grace which was to be the trust of Christ, in other words, the dis-