to Israel. Both covenants and promises are included in Israel's possessions by the apostle

in Rom. 9: 4. The Gentiles who participated however little, or however much, did so as

a "stranger" or as a "guest." To be a "fellow-partaker" necessitated the reconciliation.

It should be kept in mind that no covenant whatever is mentioned in connection with

the church of the mystery. Neither are promises (plural); it is always the promise

(singular), defined and separated by several marks from the promises made unto the

fathers, or pertaining to Israel. The two central members aliens and strangers show us

beyond the shadow of a doubt that we are dealing with dispensational position, not

doctrinal.

The next item is none the less emphatic, "Having no hope." The structure reveals the

reason, "Not having a Messiah." The Bible knows of no hope without Christ. Until it

could be made clear that Christ had a ministry and a claim regarding the Gentiles

independently of Israel (which is a question different from the inclusion of the Gentile

with the Jew under the Abrahamic Covenant), they, being without a Messiah, were of

necessity without hope. The reconciliation has changed all this. The Messiah raised far

above all in the spiritual sphere is preached to the Gentiles independently of Israel. This

truth is definitely stated in the only other passage which refers to the reconciliation, viz.,

Col. 1: 26, 27:--

Just as en with dative plural is translated "among" the Gentiles, so ought it be

translated "among" you. So many refer to this passage as though it taught that the

indwelling of Christ in the individual is here said to be the hope of glory. No, the very

fact that now the hidden secret has been made known, and has revealed the purpose of

God regarding those who were chosen before the overthrow of the world, that fact

revealing the Son of God as Saviour and Lord and Head without reference to Israel, the

fact that Christ was preached "among" the Gentiles of itself gave the pledge and hope of

glory. They who once in their distant and uncovenanted condition had no hope, and who,

if they did believe, shared in "the hope of Israel," now that Israel and its hope are for the

time set aside had hope, a unique hope, and one definitely connected with the mystery. It

is this new hope that is the object of the apostle's prayer, "what is the hope of His

calling." It is this hope that forms one part in the seven-fold unity of the Spirit. "One

hope," the "one hope of your calling." "His calling" and "your calling" are terms which

mark off the hope of Ephesians from the hope of Israel or of creation.

Passing to the last clause we read, "Without God in the world." This should be read

together with the first member, "Gentiles, in the flesh." To be one of the nations was to

be atheos. The term does not necessarily imply wickedness (although that will ever be

the result of being without God), for Pagan Gentiles called the Christians atheoi (without

a god), rather than "godless" or "ungodly." Throughout the history of Israel, God, Who

created the heavens and the earth, is continually set before us as the God of Israel. "I am

the God of Abraham," and "I will be your God" are expressions found everywhere in the