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The first reference to the Gentiles is in Eph. 2: 11, where our study really commences.
Time and space will not allow us to consider the whole of chapter 2:, but we would point
out, for the sake of any who find the larger context a guide (an admirable and safe
canon), that the whole chapter may be summarized as follows. Verses 1-10, Death and
Life, with the contrastive words "in time past" and "but God." Verses 11-22, Distance
and nearness, with the same contrastive words "in time past" and "but now." This being
the case, verses 11-22 refer more to the dispensational aspect of the truth than to the
doctrinal (we use these cumbersome words for the lack of better). Sin, death, life,
salvation and perfect acceptance are dealt with first. Privileges and dispensational
changes are dealt with second. That this is no man-made distinction is evident when we
examine the statements made concerning the same Gentiles from the two aspects.
Ephesians 2:
Gentiles viewed doctrinally.
Gentiles viewed dispensationally.
ONCE.
ONCE.
1. Dead to trespasses and sins.
11. Gentiles in the flesh.
2. Walking according to the age of this world.
12. Without Christ, aliens, strangers, no hope,
godless in the world.
BUT GOD.
BUT NOW.
4, 5. Mercy, love, grace.
13. The both.
\
Together
6. Made alive. \
The two.
}
with the saints.
Raised.
} Together with Christ.
Made nigh. /
Seated.
/
15, 17. Enmity abolished and slain,
10. Created in Christ Jesus. G
peace made and preached,
creating in Himself.
22. Habitation of God.
It is a point of first importance to observe in which section of this clearly divided
chapter the word reconciliation comes. It occurs in the dispensational section, a section
in which the question of sin does not enter, a section in which enmity is not the enmity of
the carnal mind as such, but that enmity which is connected with the fleshy distinctions of
circumcision and uncircumcision, of ordinances and commandments. The peace spoken
of we shall see is not the peace effected between the sinner and his God, but is decidedly
dispensational, and assumes that the evangelical (shall we call it) peace is already
enjoyed. In order to see more clearly the general teaching of this passage, together with
the position in that teaching which is occupied by the reconciliation, a careful and
detailed analysis will be necessary. This can be accomplished by pages of exposition, or
by the simpler method of discovering the literary structure. Both space and efficiency
alike demand the structure, which we accordingly set out as follows:--