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enemies. In consequence, he is sometimes at a loss to know what to pray for as he ought,
but he does know, in the midst of all life's uncertainty, that `all things work together for
good to them that love God' (Rom. 8: 28). Here `all things' is panta, all things whether
good or evil. Later in the chapter the Apostle says:
"He that spared not His own Son, but delivered Him up for us all, how shall He not
with Him also freely give us all things?" (Rom. 8: 32).
Here `all things' is ta panta, some specific `all things' namely those things which
come under the heading 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. Rom. 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" (Rom. 11: 36),
that conception of the universe that embraces all in heaven and in earth which come
under the grace and power of the Redeemer. The advocates of universal reconciliation,
while recognizing the presence of the article in Rom. 11: 32 use this verse to support
their doctrine and omit the articles in their translation. It is not the teaching of
Rom. 11: 32, that "God hath concluded ALL in unbelief, that He might have mercy upon
ALL" but as the A.V. renders correctly, at least the first clause, and as the whole verse
should be rendered:
"For God hath concluded THEM ALL in unbelief, that He might have mercy on
THEM ALL" (Rom. 11: 32).
Where universality is intended in Rom. 9: 5, the article is omitted, GOD is over ALL
without limitation and reserve. In the verse that follows 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
Rom. 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 in all, without limit and 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
Eph. 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: 5) occur, the word used is panton and pasin