Foundation
Foundation
In the NT, foundation represents two different Greek words: (a) (active, except in Heb 11:11, and always in the phrase ); (b) , – (pass.), with both a literal and a figurative meaning (Hasting’s Dictionary of the Bible (5 vols) , article Foundation). Cheyne (Encyclopaedia Biblica , article Foundations, 1558) says corner-stone and foundation-stone are synonymous terms in the Hebrew Scriptures. The metaphorical sense of the word chiefly has religious importance for students of the NT, and will be noted as it occurs in the apostolic writings. The figurative use of goes back to our Lords Parable of the Wise Builder- , -who digged and went deep and laid a foundation upon the rock (Luk 6:48).
The significance of the word in the Epistles will be found in an exegesis of the passages, viz.: (1) in Rom 15:20 St. Paul espressos his determination not to build upon another mans foundation: . He covets the work of a pioneer on new ground, for in the wide field of evangelization () with so much to do and so little done, all narrow jealousies are senseless and to be avoided. He is not desirous to preach in occupied fields; his ambition is to spread the gospel and not to make it the subject of rivalry. The rivalries of the Christian Church in heathen lands, while whole tracts are lying unevangelized, are a sad sight,
(2) To the Church of Christian Corinth, St. Paul writes: , as a wise master-builder, I laid a foundation (1Co 3:10), and again: , for other foundation can no man lay than that which is laid, which is Jesus Christ (1Co 3:11 Revised Version ). J. E. McFadyen (The Epistles to the Corinthians, London, 1911, p. 50) translates the phrase alongside of ( with acc.) the one laid and comments: Jesus is the foundation: the church is founded upon a Person, not upon a system of truths so that this name is a confession,-the earliest, simplest, profoundest of the church. So F. W. Robertson (Expos. Lectures on St Pauls Epp. to the Corinthians, London, 1873, pp. 48, 49): Christianity is Christ. Christianity is a Life, a Spirit- That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death. Thus St. Paul lays down once for all the absolute religious significance of Jesus, in all the relations of God and man (J. Denney, Jesus and the Gospel, London, 1908, p. 23). Denney (p. 380ff.), in the interests of faith and Christian unity, pleads for such a simplification of creeds as will bind men to Christ in the light of St. Pauls declaration that the building is related to the foundation-stone alone, and not to anything laid alongside: We remain loyal to our Lord and Saviour only because He has apprehended us, and His hand is strong (p. 411).
(3) In Eph 2:20 St. Paul describes believers as , Being built upon the foundation of the apostles and prophets. The latter are of course NT teachers and exhorters (the omission of the article before prophets indicates members of the same class). They had a special message and function to the Church already gathered out of paganism, in contrast to the missionary and pioneer work of the apostles.
Considerable variety of opinion has been expressed as to the meaning of the foundation of the apostles and prophets. A careful summary is given by Salmond (Expositors Greek Testament, Ephes., 1903, p. 299) of the possible interpretations of the article: (a) gen. of apposition = the foundation which consists of apostles and prophets; (b) gen. of originating cause = the foundation laid by them; (c) gen. of possession. = the apostles foundation on which they themselves were built, Ellicott (Ephesians3, 1864, in loc.) favours (a), so that St. Paul by a change of metaphor (1Co 3:11) presents the apostles and prophets as themselves the foundation, and Christ as the corner-stone binding together both the walls and the foundations. But the consensus of interpretations tends to (b), the gospel of the apostles and prophets (Hasting’s Dictionary of the Bible (5 vols) , ii.), the doctrines which they preached (H. C. G. Moule, Cambridge Bible, 1886, in loc., also Appendix F, 168f.). G. G. Findlay (Expositors Bible, Ephes., 1892, p. 152) combines (a) and (b)-These men have laid the foundation-Peter and Paul, John and James, Barnabas and Silas, and the rest. They are our spiritual progenitors, the fathers of our faith. We see Jesus Christ through their eyes; we read His teaching, and catch His Spirit in their wards. Nor was it their word alone, but the men themselves-their character, their life and work-laid for the Church its historical foundation. This glorious company of the apostles formed the first course in the new building. They have fixed the standard of Christian doctrine and the type of Christian character. In a lesser degree this is true of all religious founders and teachers. For generations the churches bear the impress of the men who gave them their beginning.
(4) The figure of the foundation is used in an unusual form (condensed metaphor) in 1Ti 6:19 : , laying up in store for themselves a good foundation against the time to come (cf. Sir 1:15 : , and with men she [Wisdom] built a foundation of everlastingness). The somewhat involved metaphor is perhaps due to a reminiscence of our Lords Parable (Luk 16:9), but specially of Mat 6:20 where the verb is the same and also the duty enjoined: , lay up for yourselves treasures in heaven. Bengel (Gnom., in loc.) with a happy illustration gives the sense Mercator naufragio salvus, thesauros domum praemissos invenit. Cheyne (loc. cit.) favours the emendation , gift or valued memorial, which straightens out the metaphor but at the expense of the text. If there were any authority for the reading, one might agree that this must surely be right.
(5) In 2Ti 2:19 , Howbeit the firm foundation of God standeth (Revised Version ), the Church itself is described as the foundation of a still greater building-the holy temple in the Lord in whom ye also are builded together for a habitation of God in the Spirit (Eph 2:21-22). The term foundation, here used for the Church of God on earth, is remarkable, and points to a great truth: that, after all, this life is but a beginning, and that His Church here is but a foundation-is only the first and early storey of that glorious Church the Divine Architect has planned, and will complete is heaven (Ellicott, in loc.; cf. also Heb 11:10). This foundation, in reminiscence of ancient custom as to foundation-stones, bears a two-fold inscription, expressing both its origin and purpose: The Lord knoweth them that are his (the Lord will show who are his, and who is holy [Num 16:5]) and let every one that nameth the name of the Lord depart from unrighteousness.
(6) In Heb 6:1 there occurs the warning , not laying again (and again) a foundation. The meaning is apparent from the opening words of the chapter: wherefore let us cease to speak of the first principles of Christ, and press on unto perfection (full growth). Let us be borne on to perfection in personal surrender to an active influence (Westcott, Hebrews, 1892, p. 143). The subject is the duty of progress, and the contrast is between the elementary ( [Heb 5:13]) and the full grown () in the Christian life. The different elements that constitute the foundation, which is not to be laid again, are three, taken in pairs: (i) personal attitudes of heart and mind: repentance from dead works and faith toward God; (ii) church ordinances: baptism and laying on of lands; (iii) leading beliefs: resurrection and judgment. These are to be accepted once for all-they are the foundation. In the subjects alluded to as foundation facts there is perhaps a reference to some well-known formula for the instruction of the catechumen; perhaps the allusion is to the usual evangelistic presentation of the gospel. The phrase implies that certain things have been done and certain teaching has been given to the readers at the outset of their Christian life as a basis on which more advanced teaching may be built (A. S. Peake, Hebrews in Century Bible, 1902, p. 141). But such a foundation needs to be laid only once, and the use of it is for subsequent building; therefore progress not only in knowledge, but towards the full maturity of Christian character, is incumbent on all believers.
Heb 6:1 has, it may be feared, been but a counsel of perfection in certain church circles, while to preach the gospel has often meant a formal and dry presentation of a few elementary truths, that by wearisome repetition have had all their freshness rubbed away. Yet this has been called dwelling on fundamentals. But we do not dwell on a foundation; we build upon it. Many modern evangelistic efforts split upon this rock, and the falling away of professed converts has often arisen from the refusal of them or their spiritual guides to have done with the elementary doctrines and to go on towards full growth. The complaint is sometimes heard that the first fresh and joyful emotions are so soon lost; and to revive and recover these, men are tempted, or invited, to go back in thought and desire to some former visitation of the Spirit. But the remedy is not back, but forward. We cannot recover the emotions that are behind, but we can have other emotions and more joyful experiences new-born, by going forward to explore more deeply the great things of God. Therefore the Apostle says: let us surrender ourselves to the influence which will carry us on. The influence and the surrender are continuous () and not concentrated in one momentary crisis (Westcott, op. cit. p. 143).
Literature.-In addition to the works cited throughout the article, reference may be made to W. N. Clarke. What shall we think of Christianity? 1899, pp. 56-105; Phillips Brooks, The Candle of the Lord, 1892, pp. 68, 69; S. A. Cook, The Foundations of Religion, in The Peoples Books; J. Alcorn, The Sure Foundation, 1893, p. 3: W. E. Chadwick, Social Relationships in the Light of Christianity, 1910, p. 154.
W. M. Grant.
Fuente: Dictionary of the Apostolic Church
Foundation
(Lat. fundatio; Ger. Stiftung)
An ecclesiastical foundation is the making over of temporal goods to an ecclesiastical corporation or individual, either by gift during life or by will after death, on the condition of some spiritual work being done either in perpetuity or for a long time. It would be difficult to say exactly when foundations, as distinct from oblations or offerings, began to be considered as a normal means of ecclesiastical support. Offerings which were given on the occasion of some ecclesiastical ministration are a distinctive feature of the Apostolic Church. In early Christian times (the first three centuries) these offerings were spontaneous, but in the course of time the Church had to exercise her right to demand support from the faithful. The custom of giving and consecrating the first-fruits (primitiœ) to God and the maintenance of His ministers appears to have lasted until about the fifth century. Quite ancient also are the decimœ, or tithes (not necessarily a tenth): a portion of the harvest, or goods, or wealth, offered for the same purpose of maintenance of the clergy and for the due preservation of the services of the Church; this also has now almost entirely disappeared (see TITHES). Such popular contributions are often mentioned in early Christian writers, e.g. St. John Chrysostom, Hom. xliii, in Ep. I. ad Cor., ch. xvi; St. Jerome, vol. VI, in c. iii Malachiæ; St. Augustine, “Enarratio in Ps.”, cxlvi. Under Emperor Constantine the mutual relations of the Church and State were readjusted; the prerogatives of the Church and the sphere of her action were enlarged. Having obtained political recognition, she acquired also the right of accepting donations and legacies, which, as a rule, were set apart by the bishops for the erection and maintenance of hospitals for the sick, orphan asylums, and homes for the aged and those destitute of all other means of support. At a Synod of Orléans (541) it was enacted that if an overlord wished to have an ecclesiastical district established on his property he must previously make a competent provision in land for the maintenance of the church and of the ecclesiastics who were to serve it. To the voluntary offerings made to the clergy must be added the numerous legacies which the Church began to receive from the converted barbarian peoples from the sixth and seventh centuries on; also, at an earlier date, the contributions of corn and wheat granted annually out of the public granaries by order of Constantine. In the West these revenues were usually divided into four parts, and allotted respectively to the bishop, the clergy, the poor, and the care of the ecclesiastical buildings. At the end of the twelfth and the beginning of the thirteenth century the energy displayed by the clergy in political affairs gave rise to a spirit of public enterprise which manifested itself in the formation of industrial guilds and the creation of charitable institutions, such as orphan asylums, foundling homes, hospitals, houses for the aged and infirm, hospices, and leper-hospitals, the majority of which were liberally endowed. For an account of this wonderful era of popular generosity, see Thomassin, “Vetus ac nova eccles. disciplina”, III, 1-30; and Lallemand, “Hist. de la Charité” (Paris, 1906).
In general, the Church now derives its support mainly from voluntary offerings, civil aid or subsidy, and pious foundations. Foundations for pious uses may come under any one of the following heads: legacies for Masses; legacies to a particular diocese, church, school, etc.; to a charitable institution, e. g. an orphanage or a hospital; to any society established for an educational or charitable purpose, or in general for a religious end.
Foundations are contracts; therefore there must be mutual consent between the founder and the administrator of the institute receiving the gift. Moreover, there is the obligation of performing some work specified in the deed of foundation. The consent of the bishop, or, in the case of a regular community, the consent of the regular prelate, must be obtained, since it would not be just that ecclesiastical institutions should be placed under obligations which they are unable to fulfil (Sacred Congregation of the Council, 23 Nov., 1697). Benedict XIV considers supervision of the execution of pious legacies one of the most solemn and important duties of a bishop (De Synodo, Bk. XIII). The Council of Trent says (Sess. XXII, ch. ix): “The administrators, whether ecclesiastical or lay, of the fabric of any church whatsoever, even though it be a cathedral, as also of any hospital, confraternity, charitable institutions called ‘montes pietatis’, and of any place whatsoever, shall be bound to give in once a year an account of their administration to the ordinary, all customs and privileges to the contrary being set aside; unless it should happen that, in the institution and regulations of any church or fabric, it has been otherwise expressly provided. But if from custom, or privilege, or some regulation of the place, their account has to be rendered to others deputed thereunto, in that case also the ordinary shall be employed jointly with them, and all acquittances given otherwise shall be of no avail to the said administrators.”
In the list of questions to be answered by bishops on their Roman visits ad limina the Congregation of Propaganda asks the following (nos. 49, 50): Are there any pious foundations in the diocese or legacies bequeathed for pious purposes? Are the proceeds of such bequests properly administered and the canons relating to such matters attended to? (See also the Constitution of Leo XIII affecting congregations of simple vows and known as “Conditæ a Christo”, 8 Dec., 1900.) The bishop by a general statute may stipulate that foundations are only to be accepted under certain conditions. It is to be noted that acceptation without the consent of the bishop does not invalidate the legacy, but it is in the power of the bishop to rescind the contract if he judge it proper, although in the case of Masses in perpetuity Urban VIII approved a decree which postulates the consent of the bishop as necessary before such obligation can be incurred. The founder can, on the occasion of his gift, make any reservations that please him, provided the conditions are possible and fitting, are in no way adverse to the Divine and natural law, and are admitted by the bishop. The specific works which have to be fulfilled must be set forth in the deed of foundation. On the other hand, the founder, or his heirs, and the bishop cannot change the terms of a foundation once canonically erected, especially if the change would be to the detriment of a third person.
In the decrees of Urban VIII, “Cum Sæpe” (21 Jan., 1625), and Innocent XII, “Nuper a congregatione” (23 Dec., 1697), it is ordered that the stipulated Masses or other works must be fulfilled as a matter of justice; and, if not fulfilled, those responsible for the omission sin gravely and are bound to restitution. Money left as a foundation must be invested as soon as possible. A list of founded Masses is to be kept in a conspicuous place in the church; and when the Masses have been celebrated the fulfilment of the obligation is to be noted in a book kept for that purpose. The obligation of a foundation ceases absolutely when the income or principal is lost without fault on the part of anyone; but non-fulfilment, even for a lengthy period, does not prescribe against a foundation in perpetuity. The reduction of a foundation obligation is a matter for the judgment and decision of the Holy See, although it is not uncommon for bishops to receive faculties to make such reduction. Condonation and absolution for past omissions in the fulfilment of foundation obligations belong also to the Holy See, though here again bishops usually receive triennial faculties to act in such circumstances. Commutation of the wishes of the founder similarly belongs to the Holy See; but if it is merely a matter of interpretation of the wishes of the founder, bishops are competent to act, since they are the executors of all pious dispositions whether the endowment is given in the form of legacy, or the grant should take effect during the lifetime of the donor (Council of Trent, Sess. XII, ch. viii). It may be noted that, with regard to foundations for Masses, if the founder has given no definite instruction as to intention, the Congregation of the Council has often decided that the Masses must be applied for the founder, the interpretation being that he intended them for himself.
The synods of Westminster (Eng. tr., Stratford-on-Avon, 1886) have the following decrees: “It is fitting that the bishop select from the body of the chapter or from the body of the clergy prudent men to help him in the temporal administration of the diocese. He should often use their advice.” “New obligations should not be accepted without the consent of the bishop. If those which he has already to fulfil appear to be too burdensome, or there does not exist a congruous endowment, let the priest apply to the bishop or lay the matter before him at the visitation.” “If any of the faithful wish to found a daily or anniversary Mass the matter must be treated with the bishop, and the sum contributed for this object must be profitably invested so as to produce an annual interest for a perpetual endowment, as far as circumstances of time and places will allow, the canonical sanctions being observed.” For similar legislation concerning Ireland see the “Acta et Decreta” of the plenary Synod of Maynooth, 1900 (Dublin, 1906), pp. 67-78. In the United States secular priests cannot accept foundations of Masses without the written permission of the bishop. Regulars must have the consent of their superiors general or provincials. No general rule has been laid down as to the requisite amount of the fund, each ordinary being free to fix the sum for his diocese. The councils of Baltimore urge that great circumspection should be used in accepting foundations, especially of perpetual Masses. It would seem advisable to accept foundations only on the following conditions: That the obligation to celebrate shall cease, if the fund, no matter from what cause, be either entirely lost or yield no income; that the ordinary shall have power to reduce the number of Masses if the interest on the capital, no matter for what reasons, becomes insufficient to make up the stipend fixed by the founder; that if, for whatever cause, the church in which the Masses are to be said is destroyed or deprived of a priest, the Masses can be said in any church to be designated by the ordinary.
In order to prevent the annulment or failure of a foundation particular attention should be given to the civil law of the place in question. In England (but not in Ireland) bequests to what the civil law regards as superstitious uses are void, as, for example, to maintain a priest, or an anniversary or obit, or a lamp in a church, or to say Masses for the testator’s soul, or to circulate pamphlets inculcating the pope’s supremacy. Legacies of money for charitable purposes, as for the use of schools, churches, etc., are valid; but if the money is to be laid out in the purchase of land for such purposes, the direction to purchase land shall be disregarded and the money shall be held for the charity. Land may be given by will for charitable purposes; but, by the Act 54 and 55 Vic., c. 73, the land must (with certain exceptions) be sold within a year from the testator’s death; gifts of land for charitable purposes, otherwise than by will, are valid if the requirements of the Act 51 and 52 Vic., c. 42, are observed. Of these the principal ones are:
the conveyance must be by deed; the gift must take effect twelve months before the death of the donor; and the gift must be without any reservation or condition for the benefit of the donor.
For the English legislation and Court practice concerning trusts and bequests for Catholic religious uses see, in general, Lilly and Wallis, “A Manual of the Law specially affecting Catholics” (London, 1893), 135-167. In the United States property cannot legally be devised to a corporation (e. g. to a church when incorporated) unless such corporation is authorized by its charter to receive bequests by will. Many theologians believe that bequests for religious and charitable purposes are valid and binding in conscience, even though null according to law; however, D’Annibale does not agree (Summula Theol. Mor., II, 339).
For the ecclesiastical legislation of the Diocese of Quebec see “La discipline du diocèse de Quebec” (Quebec, 1895), 131; for the ecclesiastico-civil law of the Province of Quebec, Mignault, “Le droit paroissial” (Montreal, 1893), 138, 260-62. (See PROPERTY, ECCLESIASTICAL; MASS; ENDOWMENT.)
For the law of ecclesiastical foundations in Germany see Sägmüller, “Kirchenrecht” (Freiburg, 1904), III, 800-3; and for the German civil law, Görtz in “Staatslexikon” (2nd ed., Freiburg, 1904), V, 574-78. For France see Bargilliat, “Prælectiones Jur. can.” (Paris, 1907), nos. 1363-81; also André-Wagner, “Dict. de droit canonique” (2nd ed., Paris, 1901), II, 225-28. For the administration of the important ecclesiastical foundations in Hungary see Vering, “Kirchenrecht” (3rd ed., Freiburg, 1893), 149; in Baden: op. cit., 249-50.
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TAUNTON, Law of the Church (London, 1906); SMITH, Elements of Eccles. Law (New York, 1886); BOUIX, De Episcopis (Paris, 1859); BARGILLIAT, Prœlect. Jur. can. (27th ed., Paris, 1907); LUCIDI, De visit. sac. liminum (3rd ed., Rome. 1883); VON OBERCAMP in Kirchenlexikon, s. v. Causœ Piœ; FERRARIS, Bibliotheca prompta (ed. Rome, 1883).
DAVID DUNFORD Transcribed by Douglas J. Potter Dedicated to the Sacred Heart of Jesus Christ
The Catholic Encyclopedia, Volume VICopyright © 1909 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, September 1, 1909. Remy Lafort, CensorImprimatur. +John M. Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Foundation
FOUNDATION.Great importance was attached to the laying of the foundation. It was accompanied by human sacrifice, as may be seen in the Babylonian records; a possible trace occurs in the story of Hiel (1Ki 16:34). Hence the stress on the size and splendour of the foundation, as in Solomons Temple (1Ki 7:9). It is a natural metaphor for the ultimate basis on which a thing rests (Job 4:19, Eze 13:14, Luk 6:48). Righteousness and judgment are the foundation of Gods throne (Psa 89:14; Psa 97:2 RV [Note: Revised Version.] ). The city that hath, the foundations is the type of the real and eternal (Heb 11:10). The Apostles themselves are the foundation of the New Jerusalem, formed of all manner of precious stones (Rev 21:14; Rev 21:19). The Apostolic Church is conditioned through the ages by the preaching and work of the Apostolate (Swete, ad loc.; cf. Isa 28:16, Mat 16:18, Eph 2:20). In 1Co 3:10 the metaphor is slightly different, the preaching of Jesus Christ being the one foundation (cf. Isa 19:10 RVm [Note: Revised Version margin.] , where the word is used of the chief men of the State). In the frequent phrase from the foundation of the world, the word is active, meaning founding. Foundations occurs similarly in a passive sense, the earth being more or less literally conceived of as a huge building resting on pillars etc. (Psa 18:7; Psa 18:15; Psa 24:2, Isa 24:18). In Psa 11:3; Psa 75:3; Psa 82:5, Eze 30:4, the idea is applied metaphorically to the fundamental principles of law and justice on which the moral order rests. In 2Ch 3:3, Isa 6:4; Isa 16:7, Jer 50:15, RV [Note: Revised Version.] should be followed. In 2Ch 23:5 the gate of the foundation is obscurs; possibly we should read the horse-gate. See also House, 3.
C. W. Emmet.
Fuente: Hastings’ Dictionary of the Bible
Foundation
The word itself implies what it expresses, the basis and ground-work of a building. But in Scripture language it means Christ, the foundation God hath laid in Zion, and on which JEHOVAH hath built his church; and against which the gates of hell can never prevail. It is very blessed to see the ground and bottom on which this rests. It is founded in the purpose, counsel and will of JEHOVAH. The everlasting love, the everlasting wisdom, the everlasting power of God in which all the Persons of the GODHEAD are in the great design blended, all concur and all unite. And what endears it to the church, and gives a permanency and security to the whole is, that it is unchangeable, eternal, and for ever. And Christ in the united nature of God and man, becomes the sure foundation to give firmness and stability to it. He is the wonderful Person on whom it is built; the Rock of ages. So that he, and he alone, in the purposes of JEHOVAH, gives certainty to all that is included in redemption, for grace here and glory to all eternity. Well might the apostle in the contemplation of it say, “Other foundation can no man lay than that is laid, Jesus Christ.” (1Co 3:11) And blessed is the corresponding experience and testimony of true believers in the heart, when built upon the foundations of apostles and prophets, “Jesus Christ being the chief corner-stone; they are in all the building fitly framed, and growing together unto an holy temple in the Lord.” (Eph 3:20-21)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Foundation
foun-dashun: In Hebrew the words for foundation are mostly derivatives from , yasadh, to found, and in Greek two words are used: one, , katabole, of foundation of the world (Mar 13:35; 25:34; Luk 11:50; Joh 17:24, etc.); the other, , themelios, of the foundation of a building (Luk 6:48, Luk 6:49; Luk 14:29; Act 16:26, etc.), in which sense it is also used metaphorically in various connections (Christ the foundation of the church, 1Co 3:11; or the apostles and prophets the foundation, with Christ as corner-stone, Eph 2:20; the foundation of repentance, Heb 6:1, etc.). In Psa 11:3, if the foundations be destroyed, the Hebrew word is shath. In Jer 50:15, the Revised Version (British and American) reads bulwarks for foundations; conversely in Psa 89:14; Psa 97:2, for the King James Version habitation, the Revised Version (British and American) reads foundation, and in Isa 6:4 for the King James Version posts, reads foundations.
Fuente: International Standard Bible Encyclopedia
Foundation
2Sa 22:8 (b) This is a poetic picture from David’s fertile mind of the great answer he received from GOD to his petition. (See 2Sa 22:16, and Psa 18:7, Psa 18:15).
Psa 11:3 (b) This is a type of the basic doctrines of the Christian faith on which the believer rests his soul for eternity.
Psa 87:1 (b) Probably this represents the central truth, and the basic reasons for GOD’s activities on the part of Israel.
Pro 10:25 (a) This is a picture of the eternal safety of one who has been made righteous by the living GOD. (See Eph 2:20).
Isa 28:16 (a) GOD has appointed the Lord JESUS CHRIST, His Son, to be the One on and in whom all His works rest. CHRIST is the beginning, the author, the first and the last, the Alpha and Omega, and the hope of GOD’s people. The whole structure of the Church rests on Him (See Psa 118:22; Luk 6:48; Eph 2:20).
Rom 15:20 (a) The pioneer work of a missionary or a Christian worker is compared to a foundation upon which he builds and prepares the people for further development in the Christian life.
1Co 3:10 (b) No doubt this refers to the Gospel that Paul preached and to the doctrines which he ministered. By these the Corinthians were established in the faith. Other men of GOD came along and added to the knowledge and the faith of these believers.
1Ti 6:19 (a) By this is meant the true faith, intelligent trust and a clear understanding of GOD’s truth on the part of GOD’s children.
2Ti 2:19 (a) By this type we are assured that those who belong to CHRIST JESUS may rest safe and secure on GOD’s Word about us, and to us.
Heb 6:1 (a) The six experiences mentioned here represent the bedrock of Christian faith. From these we grow up into a greater temple of GOD as we learn additional truths, and enter more and more into the knowledge of GOD’s work, His Word, and His way.