The doctrinal foundation of grace is laid by the apostle in the Epistle

to the Romans, and upon the doctrines there revealed, the superstructure of

Ephesians is erected.  The dispensation of the Mystery is therefore one of pure

`joy', it is characterized by the `freeness' of its gifts, and allows neither

the sinfulness of its subjects nor their alienation as Gentiles in any measure

to limit the exceeding abundance of the riches that is poured out upon them.

Let us who rejoice in this truth see to it that all approach to legalism,

merit, self -assertion or self -denunciation, be eliminated from our

presentation of the `terms and texts, used in making known dispensational

Habitation, katoiketerion, occurs twice.

Eph. 2:22

For an habitation of God through the Spirit.

Rev. 18:2

Is become the habitation of devils (demons).

The goal of the mystery of godliness, and the goal of the mystery of

iniquity is in some measure suggested by these two most opposite passages.  The

passage in Ephesians 2 is of dispensational importance in more ways than one.

The church of the Mystery is likened to a `temple', and it should be observed

that the word employed here by the apostle is naos `the innermost shrine' and

not hieron, the whole sacred structure in which money changers could erect

their tables, or where doves could be bought and sold.  Naos is used in Matthew

27:51, `the veil of the temple', and is translated `shrine' in Acts 19:24.  It

is where the ark could be seen (Rev. 11:19) and is contrasted with the court

(Rev. 11:1,2).  This temple, like the tabernacle in the wilderness (Exod. 25:8)

and the tabernacle at the time of the end (Rev. 21:3) is for an habitation or

dwelling of God.

Katoikeo means to dwell permanently, as opposed to paroikia which means

to sojourn.  Paroikos, foreigner or sojourner, occurs in Ephesians 2:19, from

which the passage before us flows.  Terms that have the root oik as their basis

are plentiful in this section.  In 2:19 -22: paroikos `sojourner' (2:19),

oikeios `household' (2:19), epoikodomeo `to build upon' (2:20), oikodome

`building' (2:21), sunoikodomeomai `to build together' (2:22),katoiketerion

`habitation' (2:22).  It is very evident from this preponderance of the word

oikos that we have, in the conception of a dwelling place, a most vital feature

in the Divine plan.  The reference to the `family' in Ephesians 3:15 carries

the idea forward, but the apostle's immediate concern appears to be the

spiritual experimental acquaintance with this glorious fact of Divine dwelling.

The Vatican MS. reads `a habitation of Christ' instead of `God', but this

may be a reflection back from a statement we must consider presently.  The

words `through the spirit' need to be examined.  First we must remember that

there is no article `the' used here.  The words are literally `in spirit'.

Secondly, the translation `through' is rather too wide.  En pneumati is rather

the sphere in which anything operates or takes place.  So in Revelation 1:10,

John was en pneumati in the day of the Lord, or as in Revelation 21:10 was

carried away en pneumati to the yet future day of the descent of the New

Jerusalem.  To come nearer home, en pneumati which stands at the close of

Ephesians 3:5, as though it spoke of the inspiration of the apostles and

prophets, more truly stands at the head of verse 6, and reveals the only sphere

in which Gentiles can hope to be `fellow -heirs' -- this term being placed over

against en sarki `in flesh' of Ephesians 2:11.