1:3 we read `all things were made by Him', where the Greek word `all' is panta

and means the whole creation.  In Colossians 1:16 we read `by Him were all

things created ... all things were created by Him' and in verse 17 `by Him all

things consist' and in verse 20 `to reconcile all things unto Himself', here the

Greek is ta panta `the all things'.  Do these expressions mean just one and the

same thing, or is there an intended and essential difference?  Pursuing our

reading in Colossians, we come to chapter 3 verse 11 where we read that `the all

things' (ta panta in the Received Text) and `in all things' (en pasi)

is Christ.  So in Ephesians 1:10 it is not `all things' universally but `the all

things' that are gathered together under one Head (anakephalaiomai); it is `the

all things' that work together after the counsel of His will (1:11); it is

panta, all things universally both good and evil, that are put under His feet

(1:22,23), and it is over panta, all things universally, that He has been made

Head for the sake of His church, that church which is His Body, the fulness of

Him that filleth `all' (ta panta revised text) in all.  All things without

reserve are made to work together for good, but it is `the all things' (not the

evil as well as the good) that are `freely given us' with the gift of Christ

(Rom. 8:28,32).  Where Christ is set forth as `God blessed unto the ages' (Rom.

9:5) no limitation is intended -- here evil as well as good `all things' in

their widest significance are intended.  In Romans 11:33-36 dispensational

limitations must be observed; `all things' are limited and once again it is ta

panta that is found here.  The scribe who slipped in the words `by Jesus Christ'

at the end of Ephesians 3:9 may have been giving expression to the fact that a

special section of creation was here in view, and if so, it appears that he had

recognized the meaning of the words ta panta.  This is not all however.  Verse

10 flows out of verse 9, the phrase `to the intent that' links in a logical

sequence the creation specified in verse 9 with the choice of the church as a

vehicle of knowledge to principalities and powers in heavenly places.  Let us

set the passage out to show this connection:

`The dispensation of the mystery ... hidden ... God Who created all things

In Order That Now might be made known to principalities and powers in the

heavenly places the manifold wisdom of God, according to the purpose of

the ages ...'.

Here we are taken right back to the beginning, where creation and purpose

are seen together, where the Mystery and its peculiar sphere was planned, and

where light is thrown upon the relationship which God intended should exist

between the mighty inhabitants of heavenly places, and these lowly, far off,

uncovenanted Gentiles, who, with Christ, are to be seated together `far above

all principality and power'.  Perhaps we have wondered why?  Here at least is

one reason, that through this church thus chosen, thus blessed, should be

manifest the manifold wisdom of God.  Notice it is the `wisdom' of God that is

the peculiar theme, not His love nor His power, but His wisdom.  It is in

definite association with the mystery that had been hushed during the ages, that

God is called `The only wise God' in Romans 16:27.

If the fallen king of Tyre, spoken of in Ezekiel 28, be

a symbolic picture of Satan, we read that originally he is said to have been

`full of wisdom', but later that he had corrupted that wisdom (Ezek. 28:12,17),

and it is in the exercise of His wisdom, that God concealed from the eyes of His

enemy the climax purpose of the ages, namely `The Mystery', intending by the

Church therein called to make known to the unfallen principalities and powers in

the heavenly places, vacated by some of these spiritual dignities that had

fallen away in the earlier Satanic rebellion, the manifold wisdom of God.