(1) In time past . . . . .

What we once were.

(2) But now . . . . .

What grace has done.

(3) No longer . . . . .

The complete reversal of the past.

Each part of Eph. 2: deals with a time past in contrast with a time present, with its

accompanying change. It is important to observe the distinctive features of these two

parts, the former dealing with death and life, the latter with distance and nearness.

We should note the differences between the two contrasting sections of Eph. 2:

dealing with the past and present. Instead of sin and trespasses we have dispensational

distance; instead of the flesh with its lusts, we have the flesh in its uncircumcision and

enmity. In the first section we have a new creation, and in the second the creation of a

new man; in the first, believers are seated together in the heavenlies, in the second

builded together as an habitation of God. These differences are important, for if the

section before us deals with dispensational distance rather than with sin and death, this

will materially colour the meaning of the reconciliation referred to here by the Apostle.

The trend of the two parts of this chapter may be seen if set out as follows:

A | DOCTRINE |

a | 1-3. Once. Walk. World and flesh.

b | 4. But God. Mercy. Love.

c | 5-10. Made Alive together.

Made to sit together.

A | DISPENSATION |

a | 11, 12. Once. Gentiles. In flesh. In world.

b | 13-18. But now. Nigh. One.

c | 19-22. Citizens

Fitly framed together.

The Gentiles who composed the majority of the members of the one Body had no

Scriptures full of promises made unto their fathers; they were not only alienated from the

life of God, but were also aliens from the commonwealth of Israel. The structure of the

epistle as a whole throws into prominence two features--the new man, and this twofold

alienation. For the moment our attention is to be directed to the dispensational alienation,

the dispensational disability of being a Gentile as contrasted with the dispensational

privilege of being a Jew.