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 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 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 dispensation 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 keep the

helm of the Berean Expositor steadily on its course, 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 `a 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 results 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:

In Eph. 3: 5, as the passage reads in the A.V. the words `by the Spirit' refer to the

revelation made to the holy apostles and prophets. When we are examining that passage

we hope to show that the words `in spirit' stand as a preface to the threshold unity of

verse six, but that exposition must wait until the whole section is before us. 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 Eph. 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 Eph. 2: 13, 16, 18, 21.  A reader once

complained about the mixed metaphor used by the Apostle here, for he not only speaks of