words may be proved, whether there be any truth in you; or else by the life of Pharaoh

surely ye are spies'. In Isa. 44: 26, the LXX employs aletheuein to translate the word

shalam `perform', but when the same Hebrew word occurs again in verse 28, it is there

translated by the Greek poiein `to make or to do'. If we can imagine a word in English

that conjures up to the mind a person whose whole life is truth, whose very breadth and

atmosphere is truth whose desires, will, plans and activity are truth, we may perhaps

approach the meaning of Eph. 4: 15.  This utter regard for truth, however, is kept in

balance, for it must be `in love'--without which, such zeal in present circumstances

would lead to fanaticism and to a persecuting spirit. This utter regard for truth held in

love is the greatest accessory to growth, `may grow into Him in all things'. Growing up

into Christ in all things is the practical echo of the basic doctrinal fact that has already

been revealed concerning the constitution of the church of the One Body in Eph. 1: 22, 23.

Not only so, but it is the practical & experimental echo of the truth revealed in Eph. 2: 21.

The word sunarmologemai is repeated in Eph. 4: 16 where it is translated `FITLY

JOINED TOGETHER', and the words auxano and auxesis are found in Eph. 4: 15, 16

"May GROW UP (auxano) unto Him", "Maketh INCREASE (auxesis) of the Body".

Not only do these words recur, but just as the church of the One Body is the fullness of

Him that filleth ALL (ta panta) in all, so this growth of Eph. 4: 15 is unto Him in ALL

THINGS (ta panta). Most translators supply the preposition `in' before `all things' in

order to make easy reading, and this reading may give the intention of the Apostle,

namely, that the Church should grow up into Christ in every particular, in all ways, in all

things. Nevertheless, the mind will return to the fact that what the Apostle actually wrote

was auxesomen eis auton ta panta, which rendered literally reads, "We may grow into

Him the all things", which while it does not read well and is not good English, leaves in

the mind a different conception from that of the A.V. Can it be that Paul intends us to

understand him to mean, that by holding the truth inviolate in love, we shall be

encouraging that growth into Him, which the N.T. speaks of as ta panta, some specific,

blessed totality of glory, in which Christ is now ta panta "the all things" in all?

(Col. 3: 11) anticipating the goal of God, when God shall be ta panta en pasin `the all

things in all' (I Cor. 15: 28).

Before, however, such words can have their true effect, it becomes necessary that we

pause here, in order to place before the reader the peculiar usage of the phrase ta panta,

for the phrase `the all things' sounds strange to our ears. Pas is an adjective, translated

either `all' or `every' in the majority of cases. The plural panta `all things' is used with

or without the article, and these two forms must be distinguished. We cannot very well

translate ta panta `The all things' for that has an un-English sound but a survey of the

usage of these two forms panta and ta panta, may enable us to reach some agreed

rendering that will satisfy every claim, and present a fair translation of the inspired

original. The two forms are found in Rom. 8:, and their choice is easily recognized by

reason of the context of each form. There is a good deal of suffering in Rom. 8:,

induced both by the failure and frailty of the believer himself, and coming upon him by

reason of his fellowship with Christ, his place in a groaning creation, and the attack of