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"The exact reason for this particular designation being here appended to Theo has
been somewhat differently estimated" (Ellicott).
First we can understand that anyone who could conceive the Mystery, and keep it in
perfect silence since the ages began, must have complete control of time, space and
individuals, both angelic and human. Who could this be but One, even the Creator?
"The stress is on ta panta `the all things'." (Alford).
Why is the stress placed upon these words, and what do they mean? In John 1: 2 we
read `all things were made by Him', where the Greek word `all' is panta and means the
whole creation. In Col. 1: 16 we read `by Him were all things created . . . . . all things
were created by Him' 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: 11 where we read that `the all things' (ta panta) and
`in all things' (en pasi) is Christ. So in Eph. 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 fullness of Him that filleth `all' (ta panta) 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 Rom. 11: 33-36 dispensational limitations must be observed--here `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 Eph. 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 passages 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'