Where τα παντα is the direct
subject of God’s actions in some other formulations in Eph., the expression, in
accordance with the philosophical tradition as projected onto Jewish Hellenism,
must be indicative of the cosmos as a whole. Such is the case with τα παντα of 1:10 which relates God’s
intention to gather together all in Christ at the end of time.
There is no reason to restrict the
eschatologically redeeming, unifying work of God to the ecclesia. In the μυστηριον of v. 9, the subject concerns the
unity of Israel and the nations (cf. 3:4ss.). In the ευδοκια (ην προεθετο) it has to do with the wider
perspective which is connected with this μυστηριον and embraces heaven and earth.
Paul expects that the whole of
creation (πασα η κτισις) will be snatched from the jaws
of corruption and will partake in immortality when the messianic time has come.
Late Jewish apocryphal apocalyptic literature provides us with evidence that in
pronouncements of this kind both Paul, Jesus and ancient Christianity must
have had in mind something in the nature of a renewed heaven and earth. The
fact is that the same breadth of vision is present in Eph. 1:10.
The τα παντα in Eph. 3:9,
which is brought into a direct relationship with God by means of the word κτισας, can be nothing but a
comprehensive designation embracing all that is created, in the contemplation
of which, as the context dictates, the heavenly reality should not be
forgotten.
In Eph. 1:22, the παντα which has been taken from LXX Ps.
8:7, is probably more limited in meaning; for the παντα in LXX Ps. 8:7 has a very clearly
restricted significance. The beginning of the psalm says that the glory of God
is above that of the heavens. However, not only heaven but earth too, is
considered in the psalm. When it is said of the ανθρωπος or the υιος ανθρωπου that he has been given dominion
by God over the work of God’s hands and that God has put all things under his
feet, the interest is diverted to the beasts of the land, the birds of the air
and the fish of the sea and the subject particularly concerns the earth where
the name of God is excellent. . . . In Eph. 1:11, τα παντα has yet another aspect. In
connection with the fact that men have been predestined by God to obtain an
inheritance (i.e. eschatological salvation), the text mentions God who worketh
“all things” after the counsel of his own will; that is to say, who carries out
what He decides, consistently and without defects, ενεργειν usually stresses the activity of the subject, not the object.
Nor is it synonymous with ποιειν
“to make.” Thus in this instance the expression τα παντα is not a comprehensive term for
all that has been made by God, the whole of creation as a concrete reality, but
a comprehensive term for the sum total of God’s design. (A. Van Roon, The
Authenticity of Ephesians [Supplements to Novum Testamentum 39; Leiden:
Brill, 1974], 216-18)
