I N D E X
because we have not organized great evangelistic campaigns, although we have
been told that we often teach a fuller and more effective gospel message than
many widely advertised evangelists.
So, with all other activities that occupy the energies of the child of
God, `to every man his work' is a sound motto.  Let him that `teacheth' wait
upon his `teaching' (Rom. 12:7), and let us all remember that to our own Master
we stand or fall.  To make known `what is the hope of His calling', to endeavour
to make all men see `what is the dispensation of the Mystery', to `hold fast the
form of sound words', to resist blandishments and to accept without resentment
misrepresentation -- these have required the fullest measure of grace available,
and in this temper we proceed, and with this goal before us we run.
We trust the reader will have seen how profitable it is to ponder the
Word, to recognize that every grammatical form is there by `inspiration of God',
and that much loss of teaching must follow any disregard of apparently
unimportant details.  We have already stressed the idea that all is directed to
a `habitation' or `dwelling place' of God; we must give attention to the closing
clause `an habitation of God through the Spirit'.  The words `through the
Spirit' translate the Greek en pneumati `in spirit'.  In four places in the book
of the Revelation, John tells us that he was `in spirit', the result being that
he was transferred as it were to the future day of the Lord (Rev. 1:10; 4:2;
17:3; 21:10).  Another use of the phrase is found in Paul's epistles, where `in
spirit' represents the new sphere of Christian activity.  For example:
`He is a Jew, which is one inwardly; and circumcision is that of the
heart, in spirit, and not in letter' (Rom. 2:29).
`We should serve in newness of spirit, and not in oldness of letter' (Rom.
7:6).
`But ye are not in flesh, but in spirit, if so be that the Spirit of God
dwell (oikei) in you' (Rom. 8:9).
In Ephesians 3:5, as the passage reads in the Authorized Version the words
`by the Spirit' refer to the revelation made to the holy apostles and prophets.
There are many other examples of en pneumati in the epistles, but those given
are a fair sample of this particular usage.  `In spirit' as we have seen in
Romans, is placed over against `in flesh' or `in letter', and in Ephesians 2 it
is placed over against the former sphere en sarki `in flesh' (Eph. 2:11) and
parallel with such blessed changes of sphere as `in Christ Jesus', `in one
body', `in one spirit' and `in Lord' of Ephesians 2:13,16,18,21.  A reader once
complained about the mixed metaphor used by the apostle here, for he not only
speaks of the temple being `built' but of its `growing'.  The words auxano and
auxesis occur again in Ephesians 4:15,16, and in Ephesians 3:17 we have the two
figures again `rooted and grounded in love' as also in Colossians 2:7 `rooted
and built up in Him'. God is using `living stones' and consequently the apostle
can use both the words `built upon' and `in Whom all the building ... groweth'
without any incongruity.  Alas, in many buildings or societies erected by men,
the interchange of the terms `build' and `grow' would not only be incongruous
but untrue.
So another blessed section of this epistle ends.  In this temple, no
middle wall exists, here `the both' have access in one spirit, here `in spirit'
is prepared a dwelling place for God.  There is a sequel to this, but it awaits
the prayer of Ephesians 3:14-21 for its elucidation, and a most important
section of the epistle dealing specifically with the dispensation of the Mystery
intervenes.
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