 |  |
There is an evident parallel here with Eph. 2: 1 and 5. On the other hand, the passage
is not by any means a mere repetition. Much that belongs to Eph. 2: 11-22 provides a
truer parallel with Col. 2: than that which is found in Eph. 2: 1-10. This, however,
needs some explanation to be intelligible. First we must observe that Eph. 2: deals with
two distinct though related subjects. For the sake of clearness, we use the words
"doctrinal" and "dispensational" to indicate this difference. Eph. 2: 1-10 shows the
doctrinal position of the Gentile; Eph. 2: 11-22 shows his dispensational position. In
the former, we have "sins"; in the latter, "distance". In the former we have "the desires
of the flesh"; in the latter, "uncircumcision in the flesh". This will perhaps be better
understood if set out in structure form:--
Ephesians 2: 1-22.
A | 1-3. Once. Walk and conversation. The world and the flesh.
B | 4. But God. Rich in mercy. Great in love.
C | 5-10. Made alive together. \
Raised together.
}
In relation to sin.
Made to sit together. /
A | 11, 12. Once. Gentiles in flesh. In the flesh and in the world.
B | 13-18. But now. Made nigh. Made one.
C | 19-22. Citizens together.
\
In relation to
Fitly framed together. } dispensational privileges.
Builded together.
/
In the preceding article we observed several points of contact between
Eph. 1: 19 - 2: 22 and Col. 2: 4-23. We must now notice that, while Ephesians divides
its theme up into two sections, to deal with each phase separately, Colossians links the
doctrinal and the dispensational together. This, however, is not an exact presentation of
the case. Circumcision and uncircumcision in Eph. 2: have no reference to "the body of
the flesh" as they have in Colossians; Ephesians simply deals with the two great
divisions of humanity, the Jew and the Gentile, in relation to dispensational privileges.
The middle wall of partition in Eph. 2: 14, 15 is the barrier that perpetuated the
dispensational superiority of the Jewish believer over the Gentile believer even though
they were both one in Christ. This is seen in the words, "the Jew first", and in the
reference to the olive tree and the wild olive in Rom. 11: In Col. 2: there is also an
enmity connected with ordinances, but in this case they do not separate individual
members of the church from each other, but the church itself from its Head. And so,
while Ephesians limits the reference to being "dead in sins" to the first half of chapter 2:,
Colossians introduces it in a wider connection.
As the words stand in Eph. 2: 1 and 5, they appear to refer to the death of the race by
reason of sin. We believe, however, that, instead of referring to the state of all men by
nature, they refer to the state of the church which is His body, by grace. First let us
notice that the verb is in the present tense: "You being dead" (ontas). It seems to
indicate some consciousness of the unsuitability of the rendering that the A.V. should
alter the verb from the present to the past--"dead in sins". When the Lord is recorded as
saying, "Ye shall die in your sins" (John 8: 24) the preposition en (meaning "in") is
used. When the Jews say to the man whose sight was restored, "Thou wast altogether