positions and character:

`In Whom all the building fitly framed together groweth unto an holy

temple in the Lord' (Eph. 2:21).

The words translated `all the building' are the Greek pasa oikodome and so

should be translated strictly `every building'. Tyndale reads `every bildynge',

Cranmer `what buyldyng soever', the Revised Version `each several building'.  To

interpret this as though the apostle conceived of a number of different

buildings, growing to a holy temple is contrary to the teaching of the whole

context, yet, unless we are going to assume that we need not be too particular

over shades of grammatical accuracy, some recognition of the peculiar wording is

called for:

`In English the word "building" has various shades of meaning each of

which is found equally in its counterpart in the Greek.  It may mean "the

process of building", it may mean "the building itself when complete" or

it may have a sense intermediate, between these two, and mean "the

building regarded as in process"`

(J. Armitage Robinson. D.D.).

`Every building' then will not mean a number of separate buildings, but as

though the apostle had said `However many may take part in this building,

whatever their share or particular constitution, whether of executive, of

transport, of direction, of actual labour or attending to the needs of those

thus engaged, every act of building is directed to one end, the erection of a

naos a most holy place, a dwelling place of God in the Spirit'.  A glance at

Ephesians 4:16 will show that this co-operative idea is there presented in the

figure of a Body, Christ being the Head, instead of the chief Corner Stone; the

believers, the several joints of supply, instead of being builders, the

`building up' and the `growing' (increase) being repeated.

The reader may feel that a fair amount of time and space has been devoted

to a very small and not very important item, but mature reflexion will show that

the meaning at which we have arrived has a far reaching effect.  If every act of

building which is rendered by every member of the church of the Mystery has in

view the building of a naos or heavenly holiest of all, then a very definite

understanding will have been reached concerning the nature and scope of ministry

as it pertains to the dispensation of the Mystery.  The parallel passage,

Ephesians 4:16, is equally emphatic that the main purpose of the mutual ministry

of `every joint' is the increase and edifying of the Body of Christ.  A little

earlier, the apostle had spoken of the ministry as follows:

`For the perfecting

(re-adjusting) of the saints,

for the work of the

for the edifying of

the Body of Christ:

Till we all come in

the unity of the faith' (Eph. 4:12,13).

Others may be called by the same Lord to be `fishers of men'; others may

be called to organize evangelistic campaigns, to spend themselves in promoting

youth movements and other most important and necessary services.  With all such

we are in sympathy and would help to the full extent of our powers, so long as

our loyalty to the Truth we are considering remained untouched.  The trouble is

that so many of these dear fellow believers are not content to leave us to the

work which the same Lord has entrusted to us.  We have been taken to task