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inherit another? How can one member of the Body inherit another member? The
difficulty is created by the conception we have already formed, that `saints' must mean
`people'. Ton hagion, the plural genitive, can be masculine, feminine or neuter as the
case may be. The epistle to the Hebrews speaks much of the true tabernacle which the
Lord pitched and not man, `heaven itself', and uses the word hagion in:
Heb. 8: 2
A minister of the sanctuary. `ton hagion.'
Which is called the Holiest of all. `hagia hagion.'
The way into the Holiest of all. `ton hagion.'
To enter into the holiest by the blood. `ton hagion.'
It is there that Christ entered, there he sat down at the right hand of God. The epistle
to the Ephesians introduces a new and stupendous teaching. Where Hebrews represents
the Lord ALONE in Heaven's holiest of all, Ephesians reveals that the member of the
One Body is potentially seated together THERE, that he has an inheritance THERE, that
he is a fellow citizen THERE. This constitutes the believer a part of the `household of
God', for as we have already seen, the temple is designed to be a dwelling place. All this,
of course, in direct contrast to the earlier condition of strangers, foreigners and aliens.
The next problem awaiting solution is double foundation that is spoken of here:
"And are built upon the foundation of the Apostles and Prophets;
Himself being the chief corner stone" (Eph. 2: 20).
The fact that Apostles come before Prophets, is proof that N.T. Prophets are
envisaged. Perhaps if this passage stood alone we could not be so definite in our
assertion. If I Cor. 12: 28, 29 and II Pet. 3: 2 and especially Eph. 3: 5 and 4: 11
be consulted, the fact will be sufficiently established for us to proceed. What does the
passage mean when it speaks of `the foundation OF the Apostles and Prophets'? The
most serious objection to the idea that these Apostles and Prophets were themselves a
`foundation' is taken from I Cor. 3: 11 where Paul declares `Other foundation can no
man lay than that is laid, which is Jesus Christ'. But in that passage Paul is speaking not
of those who are built into a building, but of those who are builders.
In I Cor. 3:, Paul does not look upon himself as a `living stone' in the building under
review, but as `a wise master-builder' and those to whom he speaks are looked upon as
builders also who can use either gold, silver and precious stones, or wood, hay and
stubble. In this context Christ alone can be the foundation. However, in Eph. 2: the
metaphor is applied differently. Let us turn to Eph. 4: 11-13. Here we have a ministry
given by the ascended Christ which has in view both `the perfecting (or re-adjusting) of
the saints' and `the edifying (building up) of the Body of Christ'. Now the first pair of
gifts "Apostles and Prophets" were a `foundation' ministry and were not continuous. The
second pair, Evangelist, Pastor and Teacher, were continuous. In II Timothy when the
initial foundation had already been laid, and the gift of Apostles and Prophets was not
repeated, we find the Evangelist (II Tim. 4: 5) and the Teacher (II Tim. 2: 2). The
Apostles and Prophets were a foundation ministry, but they in turn rested squarely and
completely upon the Chief Corner Stone, Christ. Now Christ as "Chief Corner Stone"
does not belong exclusively to the Mystery, for Peter also speaks of Christ with the same
title (I Pet. 2: 6, 7).