B

Unity -- The two made one.

C

Access -- In one Spirit.

D

No longer -- Strangers and aliens.

A

But -- Fellowcitizens.

B

Unity -- Fitly framed together.

C

Habitation -- In Spirit.

D

We must now turn our attention to Ephesians 2:19-22 where both `temple' and

`dwelling place' are the theme.

The first thing to notice is the obvious correspondence of this section

with Ephesians 4:7-19, for the word translated `fitly framed together' of

Ephesians 2:21, `all the building fitly framed together groweth', is repeated in

chapter 4:

`From Whom the whole body fitly joined together ... maketh increase' (Eph.

It is no new doctrine that the `Body' is a `Temple', this truth being

enunciated by the Lord concerning Himself (John 2:21), and of the believer in 1

Corinthians 6:19, but the references in Ephesians speak not only of the

individual believer, but of the complete church of the Mystery.  There are three

Greek words translated `temple' in the New Testament that need to be

discriminated; the one oikos `house' is found once, namely in Luke 11:51,

`between the altar and the temple'.

Hieron.  This word indicates the Temple as a whole, the sacred precincts,

the courts and colonnade, but naos, the other word used, denotes the innermost

shrine, the Holy of Holies.  Hieron is used in Matthew 4:5 `a pinnacle of the

temple', and it was in the sacred precincts, not in the Holy of Holies, that the

money changers sat (Matt. 21:12).  Naos is used in Matthew 23:16, and in verse

35, where in Luke 11:51 the Evangelist uses house oikos, Matthew uses `temple'

naos of the same event, namely the shedding of the blood of Zacharias in the

temple.  It is the naos that is referred to in Matthew 27:51 `The veil of the

temple (the innermost shrine) was rent in twain'.  While John 2:14,15 speaks of

the hieron, John 2:19 uses the word naos.  It was here that the Ark was placed,

and seen when the Temple of God naos was opened in heaven (Rev. 11:19).

The Church, which is the Body of Christ, is not looked upon as the whole

temple, with its courts and colonnades, but as the innermost sanctuary, the Holy

of Holies.  We have already shown (see pages 198-205) that the word translated

`saint' is not necessarily restricted to a believer; it is used of a holy place

as well as of a holy person.  The inheritance of the saints (Eph. 1:18) is the

inheritance of the `heavenly holiest of all' where Christ sits at the right hand

of God, or in other words `in heavenly places'.  So here in Ephesians 2:19 we

read of `fellowcitizens with the saints', and as the Authorized Version stands,

no difficulty is presented.  When, however, we are made aware that the literal

rendering of this passage is `fellowcitizens of the saints' we are conscious of

a difficulty.  How can one saint 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