of Redemption, and which constitute the goal and consummation of the ages.

Panta without the article is unlimited, panta with the article is restricted

to the realm of redeeming grace.  `All these' is the translation of ta panta

in Colossians 3:8 which is a good example of its restricted meaning.

Romans 11 does not teach that `all things' without limit or restriction

owe their origin, persistence and final blessing to the Lord:

`For of Him, and through Him, and to Him are ta panta' (11:36), namely

that conception of the universe that embraces all in heaven and in earth that

come under the grace and power of the Redeemer.  The advocates of universal

reconciliation, while recognizing the presence of the article in Romans

11:32, use this verse to support their doctrine and omit the articles in

their translation.  It is not the teaching here that `God hath concluded All

in unbelief, that He might have mercy upon All', but the whole verse should

be rendered:

`For God had concluded Them All in unbelief, that He might have mercy

on Them All' (11:32).

Where universality is intended in Romans 9:5, the article is omitted,

God is over All, without limitation or reserve.  In the verses that follow,

Paul uses All without the article with this same discrimination, `for they

are not all Israel (pantes without the article) which are of Israel' the

`seed' were called `in Isaac' (Rom. 9:6,7).  We must therefore read the

words, `and so all Israel shall be saved' (Rom. 11:26) in the light of Romans

9:6,7.  The `all' that are to be saved being those who were `in Isaac', a

type and shadow of the greater company of the saved at the end.  In case the

reader should expect to find the article here we point out that the word

`all' does not here stand alone and without qualification, pas Israel `all

Israel' is already limited and does not need the article `the'.

Let us note the use of panta and ta panta in Ephesians, and by this we

do not intend every single occurrence, for such phrases as `all spiritual

blessings' do not come within the scope of this inquiry.

That which is to be `gathered together in one' is ta panta (Eph. 1:10)

not panta without the article.  That which is `put in subjection under His

feet' is panta all things including enemies (Eph. 1:22).  He is also head

over all things, panta, good as well as evil, to the Church which is His Body

(Eph. 1:22), and He is the One who fills ta panta, that special company,

without limit or reserve.  The second reference to `all' is without the

article, and en pasin has been rendered `everywhere', `in every way' and `in

every case'.  The creation of `all things' ta panta of Ephesians 3:9 is

limited, because it is directly associated with the Mystery which had been

hid in God.

Where the words `One God and Father of All, Who is above All, and

through All and in (you) All' (Eph  4:6) occur, the word used is panton and

pasin without the article.  The subject is already limited to `the Unity of

the Spirit', and the insertion of humin `you' in the text followed by the

A.V. shows that this sense was clearly understood.  J. N. Darby adopts the

reading hemin `in us all', which has been rendered by some `and in all To

You', making the passage balance Ephesians 1:22, where Christ is not revealed

as Head over all in the fullest sense yet, but as Head over all To The