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:

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:

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).