–continued from part 1
We are discussing Ephesians 2 and dispensationalism. In yesterday’s post, we saw that Gentiles are added to the “commonwealth of Israel” and become full fledged members. They with believing Israel become “one new man”. At the very least this teaches that in the dispensation of the church age, there is no distinction between Jewish Christians and non-Jewish Christians. But I believe given the context of Ephesians as a whole, and the other end times passages in the NT that there is no going back to a 2 people structure.
An additional implication of this teaching, that there is only 1 people of God during the church age, would be that the book of James cannot address Jewish Christians independently of the church. So as it addresses the “twelve tribes in dispersion”, that would be seen to be a descriptor of the church which is like Israel, and was scattered throughout the world being spread through persecution (Acts 8), and also being considered “strangers” or “pilgrims” as 1 Peter ch. 1 describes them. The church finds solidarity with the patriarchs of the faith in Hebrews, and we find in Hebrews 8, and especially 10:15-25, that the new covenant is given to the Church as well.
Now we’ll pick up Ken Gentry’s next point, from his Ephesians and Dispensationalism post.
Paul sees Gentiles as receiving Jewish promises.
In our last comment we noted that Paul saw Jew and Gentile merged “” permanently “” in one body, the church (Eph 2:11–19). Now we would note that in the early part of that text he teaches that this new, merged body “” the church “” receives the Old Testament promises given to Israel. Consider Paul’s statement to these Gentile Christians:
“remember that you were at that time [before your conversion] separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world” (Eph 2:12).
What is happening here? Paul is speaking of matters involving “the commonwealth of Israel.” He is declaring that before these Gentiles came to Christ they were “strangers to the covenants of promise.” This necessarily means that now that they have come to Christ they are no longer strangers to the covenants of promise.
Thus, they are now recipients of “the covenants of promise,” which include the distinctive Abrahamic Covenant with Israel (Gal 3:16–18). After all, he goes on to say that though they were “a that time” (Eph 2:12) excluded and strangers they now “have been brought near by the blood of Christ” (Eph 2:13) and that Christ “broke down the barrier of the dividing wall” that separated Jew and Gentile (Eph 2:14).
Thus, if Gentiles are no longer “excluded from the commonwealth of Israel,” if Gentiles are no longer “strangers to the covenants of promise,” if Gentiles “have been brought near,” if Jew and Gentile are merged into one body , and if that which distinguishes Jew and Gentile has been “broken down” (the “dividing wall” ), then by parity of reasoning: the Gentiles receive the promises given to Israel. How can it be otherwise? The two are now one, so that the promises to the old covenant people belong to the new covenant people who have been merged with them.
As members of the commonwealth of Israel, we are partakers in the covenants of promise. In my “understanding the land promise” series, I show how Rom. 4:13-16 teaches that we partake in the land promise as well (Matt. 5:5 & Eph. 6:1-3). Stay tuned for at least one more post in this series on Eph. 2.
Like this:
Like Loading...
John Sailhamer’s 
