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The Syrophenician woman (Matt. 15: 22-28), shows us something of the meaning of
the words:
"Aliens from the commonwealth of Israel, and strangers from the covenants of
promise" (Eph. 2: 12).
The Gentile was by nature "far off". How could he be made nigh? The answer is that,
while the dispensation that included the nation of Israel lasted, Gentile believers could be
grafted into the olive tree of Israel. Rom. 11: does not refer to a merely national
position--those addressed were "brethren" and were reminded that they stood "by faith"
(Rom. 11: 20, 25). The justified Gentile during the Acts period did not become a member
of the Body of Christ; he became a graft in the olive tree of Israel of which Abraham
was the root.
"But now in Christ Jesus ye who sometimes were far off are made nigh by the blood
of Christ" (Eph. 2: 13).
When we realize something of the slavery of Satan and the dominion of sin (2: 1-3),
with what relief do we read the words of Eph. 2: 4, "but God". Again, when the
helplessness and the hopelessness of the Gentiles' case dispensationally, as set forth in
Eph. 2: 11, 12 is realized, how blessed the "but now" of verse 13! The blood of Christ
which accomplished deliverance from the bondage of sin (Eph. 1: 7), now breaks down all
barriers and gives perfect access. The former condition of alienation is closely linked
with a special enmity. The new status brings in peace, evidently the result of the
cessation of that enmity.
It will be necessary to turn once more to the structure already given on this passage
(see article No.2). Member P2, shows us a twofold division of theme. In the centre
t and t we have the enmity, and at the four extremes (q1, q1, q2, q2) we have:
"He is our PEACE" . . . . . "So making PEACE"
"Reconciled to GOD" . . . . . "Access to the FATHER"
To understand these terms will enable us to understand both the dispensational
condition of things during the Acts and earlier, and the mighty change brought in at the
opening of the dispensation of the Mystery. Christ is evidently our peace, because He
has:
(1)
Made the both one, and
(2)
Broken down a middle wall of partition.
What is this middle wall? As the salvation of the sinner is not in view, but the
dispensational distance of the Gentile who needed to be "made nigh", we shall not
accomplish much by interpreting this middle wall as sin. A further consultation of the
structure (s1 and s1) will show that the middle wall stands in correspondence with
ordinances or decrees that have been abolished.