From time to time, I get feedback from readers that they wish I hadn’t gone so far in my reforms and actually abandoned dispensationalism. They view that move as more a pendulum swing on my part or being unduly influenced by the attraction of Reformed thinkers. I admit that such tendencies are real, and we should all watch out for the tendency to be carried away by the charismatic appeal of any given leader whom we respect. But my views on dispensationalism, I hope, are informed by my careful study of Scripture.

I am less hesitant of progressive dispensationalism, and I haven’t necessarily landed when it comes to new covenant theology or covenant theology proper. But when it comes to classic dispensationalism as originally taught by Chafer and Scofield, and as further elaborated by Ryrie, Walvoord and others, I have strong reservations. Certain beliefs and tendencies of classic dispensationalism contradict Scripture in my opinion and affect one’s entire outlook on the Scriptures. For me, Romans 4 and Galatians 3 were significant in directing me away from dispensationalism. Ephesians 2 is also a pivotal passage. I’ve blogged on Romans 4, in my series Understanding the Land Promise. Today I want to start a 3 part series on Ephesians 2.

For this series, I’m going to borrow from Kenneth Gentry’s study on “Dispensationalism and Ephesians”. He shares 6 points from Ephesians that he believes contradict the foundations of dispensationalism. I am choosing the 3 that were meaningful to me, in my own journey away from dispensationalism. Don’t misunderstand me, by borrowing from his blog with its controversial name: AgainstDispensalism.com, I am not advocating a mean and spiteful view of dispensationalists. I held to classic dispensationalism for many years and I know many good people who take a generally dispensationalist approach. I’m borrowing form Gentry’s study purely because I can, and it will make it easier for me to discuss why I believe Ephesians 2 is so detrimental to dispensationalism’s claims.

Without further ado, here is the first point from Ephesians 2 which I find so important for this whole debate.

The Jew and Gentile are forever merged into one body in the final phase of God’s redemptive plan.

The leading classic dispensationalist scholar of the last fifty years is Charles C. Ryrie. On p. 39 in his important 1995 work Dispensationalism he reiterates his 1966 observation from the book’s first edition: “A dispensationalist keeps Israel and the church distinct.” According to Ryrie: “A. C. Gaebelein stated it in terms of the difference between the Jews, the Gentiles, and the church of God.” He then states rather dogmatically: “This is probably the most basic theological test of whether or not a person is a dispensationalist.”

We must note two aspects of the matter that come undermine the system. In dispensationalism’s two-peoples-of-God theology they must hold that God (1) distinguishes Jew and Gentile and (2) that he does so permanently (at least in history, though many carry the distinction into eternity). How are these observations fatal to the system? And in light of our study in Ephesians, how do we see that problem in Paul’s epistle?

Paul notes very clearly and forcefully that God merges Jew and Gentile into one body, which we now call the church. He even encourages the Gentiles with the knowledge that they are now included among God’s people and are partakers of their blessings. They are not separate and distinct from Israel but are adopted into her. Note Ephesians 2:11–19:

“Therefore remember, that formerly you, the Gentiles in the flesh, who are called “˜Uncircumcision’ by the so-called “˜Circumcision,’ which is performed in the flesh by human hands “” remember that you were at that time 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. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace, who made both groups into one, and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity. And He came and preached peace to you who were far away, and peace to those who were near; for through Him we both have our access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household.”

Note very carefully what Paul states and how it contradicts the notion of a distinction between Jew and Gentile, between Israel and the church:

1. Paul states that the Gentiles were “formerly . . . at that time . . . excluded from the commonwealth of Israel” (Eph 2:12). This is an observation about their past condition.
2. He argues that the Gentiles were “formerly . . . at that time . . . strangers to the covenants of promise” (plural covenants / singular promise). This is an observation about their past condition.
3. He reiterates the Gentiles’ former condition that has now been changed: “But now in Christ you who formerly were far off have been brought near” (Eph 2:19). This is their new experience and condition.
4. He resolutely declares that Christ has effected “peace” in that he “made both groups into one, and broke down the barrier of the dividing wall” (Eph 2:14). This is their new experience and condition.
5. He restates this once again by noting that Christ made “the two into one new man, thus establishing peace” (Eph 2:15). This is their new experience and condition.
6. He recasts this very thought noting that Christ determined to “reconcile them both in one body to God through the cross, by it having put to death the enmity.” This is their new experience and condition.
7. He continues by insisting that Christ “came and preached peace to you [Gentiles] who were far away” (Eph 2:17). This is their new experience and condition.
8. He states still again that “through Him we both have our access in one Spirit to the Father” (Eph 2:18). This is their new experience and condition.
9. He declares this fact once again: “So then you are no longer strangers and aliens” (Eph 2:19). This is their new experience and condition.
10. He insists: “but you are fellow citizens with the saints [obviously the Jews], and are of God’s [singular] household” (Eph 2:19). This is their new experience and condition.
11. Paul states once again that the Gentiles are a part of “the [singular] whole building, being fitted together” and “are being built together” (Eph 2:21). This is their new experience and condition.

Dispensationalism distinguishes Jew and Gentile permanently. Paul merges the two into one new body permanently.

I can attest that a separation between Israel and the Church was drilled into me in Bible College. It certainly is the distinguishing characteristic of classic dispensationalism (progressive dispensationalists seem to ditch that point, from what I’ve read). I don’t know how you can read Eph. 2 and come away with the idea that God didn’t break down the barriers and make of the two peoples “one new man”. If that’s what God did, then where do we see here the concept of going back to the two separate peoples again at some point? Parallel to this is Rom. 11, we see there the Gentiles are grafted into a single Olive tree from which unbelieving Israel was broken off of. At a later point Israel may be grafted back in, but they will be grafted back into the single Olive tree, there won’t be two Olive trees, one Jewish and one Gentile.

Stay tuned for part 2 of this series.