Diortho¯sis : A Call for a new Reformation
Freeing Modern Evangelicalism from Dispensationalism (2 Timothy 2:10-18)
Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints.
I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!
The fundamental question that now must needs to be answered is this; what is the Dispensational definition of the Church (theologically speaking)?
Charles F. Baker defines the Church as follows:
THE CHURCH
Practically all dispensationalists make a clear distinction between Israel and the church. Traditional, undispensational interpretation sees no distinction between these two groups. To them, Israel is the church and the church is Israel. As always, every erroneous system has some element of truth in it. What element of truth is in this traditional view may be seen from the following quotation from the Scofield Reference Bible, original edition, page 1021:
Israel was a true "church," but not in any sense the N.T. church-the only point of
similarity being that both, were "called out" and by the same God. All else is
contrast. If Israel was a true church but not the New Testament church, then it is not
sufficient to merely state that Israel is not the church; we must qualify the word "church.
Dr. Scofield does this by saying Israel is not the New Testament church. Here we believe a clearer distinction needs to be made. We prefer to say Israel is not the church which is the Body of Christ. This brings us to the question of what difference, if any, there is between the New Testament church and the Body of Christ. To Dr. Scofield, apparently there is no difference. But when we consider that the New Testament or New Covenant was promised to and made with the house of Israel (Jeremiah 31:31; Hebrews 8:8), and further realize that Israel is a true church, it should be evident that Israel is a New Covenant (Testament) church. Israel was in the past an Old Covenant (Testament) church. God promises that in the future she will be a New Covenant (Testament) church.
The confusion in the use of the expression "New Testament” arises from the dual usage of this expression. The New Testament technically and specifically means the compact or contract which God promised in Jeremiah 31:31. Most people have lost sight of this specific usage and now employ this term to mean the twenty-seven books from Matthew to Revelation.
The New Testament church to such people would mean the church mentioned in these books called the New Testament. There would be no particular objection to this usage if there were only one church presented in these twenty-seven books. But as a matter of fact, some of these books of the so-called New Testament deal with Israel as a church, and some deal with the Body of Christ as the church. The church in Matthew 16:18, 19 is definitely the New Testament church of Israel as it will be constituted in the kingdom of heaven. This is the church Psalm 22:22 predicted (see Hebrews 2:12). We believe this church had its real inception on the day of Pentecost, although it existed in germ form during the earthly ministry of Christ.
All dispensationalists who make a distinction between Israel as a church in the Old Testament (and the Scripture itself does just that in Acts 7:38) and the Body of Christ of this dispensation must find a place where Israel ceased being a church and where the Body of Christ came into being. Actually, most of the differences between dispensationalists arise at just this point. Some suppose the new church of this dispensation came into being at Matthew 1:1; others think it began with John the Baptist; Dr. Scofield, and perhaps a majority of fundamentalists, hold that it began at Pentecost in Acts 2; others, like ourselves, believe it began with Paul's ministry; and still others contend it did not begin until after the history covered in the book of Acts church, the Body of Christ was a secret never revealed before it was made known to Paul. Corroborating this point is the fact that Scripture also indicated the church at Pentecost was not a secret but was according to the Predictions of all of the prophets from the beginning of the world (Acts 3:21).
The second fact is the obvious truth that the Body of Christ is plainly set forth in the early epistles of Paul (I Corinthians 12:13, 27; Romans 12:5). Since the dispensation of the Body of Christ was committed to Paul, and since he wrote about this truth in his earlier ministry, it is only logical and scriptural to hold that this new church, the Body of Christ, had its historical inception with Paul's ministry in the Acts. It is important to know the boundary line between Israel as a church and the Body of Christ as a church. It is also important to know some of the differences between these two out callings.
Let us list a few:
• Israel is a nation, the Body of Christ is not. Therefore many of God's dealings are on a national basis with Israel, whereas they are predominantly individualistic with the Body of Christ.
• Israel is a covenant people. Both the Old and New Covenants belong to that nation. The Body of Christ is not in covenant relationship to God, although its members partake of all of the spiritual blessings of the New Covenant which was made in Christ's blood.
• Israel has an earthly calling. God has promised this nation a definite territory upon this earth as an unending inheritance. The Body of Christ has no such earthly promises. Its blessings and inheritance are heavenly.
• The hopes of these two groups are different, although here we must be careful in our distinctions. Paul refers to the hope of Israel several times in Acts, which the context limits to the resurrection of Jesus Christ. This is essentially our hope too. But if we refer to the coming again of Christ as the hope, we see a big distinction. Israel's hope will be realized when Jesus Christ returns to earth in power and great glory as King of kings and Lord of lords. Then Israel's enemies will be judged and Israel will enter into the millennial blessings. Some years before this event occurs the Body of Christ will realize its hope in the event we call the Rapture. Christ will come in the air and catch up all the living and dead members of the Body to ever be with Him.
• The spiritual programs for Israel and the Body of Christ are different in certain respects. Community of possessions, miraculous outward signs, water baptism for remission of sins, and other like things which we find in the so-called Great Commission, and which we observe happening in the early chapters of Acts, give us some idea of Israel's program. Some of these things carry on through the transition period of the latter half of the Acts until they are completely set aside and the permanent order of this dispensation is established.
• Israel is especially connected with prophecy. The prophetic program provides for salvation first for Israel, and then for the Gentiles through Israel. The Body of Christ is especially connected with the Mystery, which provides for Gentile salvation through the fall of Israel.
• The Second Coming of Christ is another doctrine, which is especially related to dispensational truth, but it has already been touched upon above, and was quite fully covered in Study Five on the Resurrection. 1
The above citations demonstrate how precious a tradition can be, even if it is only one hundred and seventy four years old. In order that those reading may be freed from this tradition that has been imposed onto orthodox theology, the axe is already being laid at the root of the tree2, the presupposition of Dispensationalism, namely, the intercollision between Israel and the Church.
The Dispensationalists have found themselves in the midst of a vicious cycle; first by presupposing the intercollision, then as they approach the Scriptures and theology in general, they see their presupposition in every text that speaks of the relationship of the Gentile converts with the other “saints”. Finally, inserting their presupposition into a text where there is not the slightest possibility of that text teaching it; is thereby engaging in eisegesis. Vehement opposition often arises against those questioning the validity of Dispensationalism’s foundational presupposition; it is therefore necessary to expose the fallaciousness of this deleterious presupposition. This theological novelty needs to be addressed before we can move any further in the endeavor to enlighten all to the truth, namely that of Reformed and Covenant Theology. We need to set at liberty those who have been bound by the Dispensational theological tradition, one that has led many down the path of exegetical mishap, and ultimately has led many to commit heresy in cardinal doctrines.
Having already set forth by way of citing their own authorities, how the Dispensationalists define the Church, it is now necessary to judge this against the testimony of the Scriptures themselves, in order that we might see whether or not their definition is in accordance with the Holy Scriptures.
Overview of themes in Ephesians
Let us assume that the proper exegesis of this epistle is likened to a ship sailing directly for the equator, between Africa and South America, and the presupposition is the rudder that brings us to the intended destination, the equator, between Africa and South America. The Dispensational exegesis and his presupposition which acts as the rudder of the ship, charts the ship too far north, which results in the ship crashing into the Artic Circle on an iceberg. There are a number of issues that could be raised from this text to counter the eisegesis of the Dispensationalists, but two main concepts should immediately strike us and grip us and force us to chart a course back to the intended destination; the first being predestination itself, and the other being the promised Holy Spirit.
God’s predestination has a cause, and that can be found in no other place than the Sovereign and Free decree and will of God Himself. God’s decree has an end, and He has ordained the means or secondary causes to those ends. God decreed that the elect should be holy and blameless before Him in love, foreordaining us to be sons in Christ; and this was accomplished by the redemption in His blood, the forgiveness of our trespasses according to the riches of His grace. Paul calls us the purchased possession here. In Acts 20:28 Paul tells the Ephesian elders, “Then take heed to yourselves and to all the flock, in which the Holy Spirit placed you as overseers, to shepherd the assembly of God which He purchased through His own blood. 3” It is very important for us to grasp the significance of these words. The assembly, or Church, which is of God, that is, it belongs to Him, was purchased through His (Christ’s) Blood: [which also affirms the Deity of Christ].
The Church was purchased by Christ’s blood. We were predestined to be conformed to the image of Christ, adopted us as sons, through His blood, sealed by the Holy Spirit of promise as the guarantee of our inheritance of the purchased possession unto the praise of His glory.
Stop and think about that for just one moment. We are sealed by the promised Holy Spirit. Where was the promised Holy Spirit first mentioned? Was it the Epistles of Paul? Was it from the lips of our ever blessed Lord and Savior Jesus Christ? No! It was first mentioned in the Book of Joel. In Joel chapter 2:28-31 we read these words; “And it shall be afterward, I will pour out My Spirit on all flesh. And your sons and your daughters shall prophesy, your old men shall dream dreams. Your young men shall see visions. And also I will pour out My Spirit on the slaves and on the slave-girls in those days. And I will give signs in the heavens and in the earth: blood, and fire, and columns of smoke. The sun shall be turned to darkness and the moon to blood, before the coming of the great and awesome day of Jehovah.” Our Lord, while on this earth spoke of the promised Holy Spirit (John 14:16; John 14:26; John 15:26; John 16:7), and after His resurrection He commanded His disciples to wait for the promise of the Father, which was the Holy Spirit (Acts 1:3-8); which was given to them on the Day of Pentecost (Acts 2:1-27).
Either this promise in Ephesians is the same as was first given to Joel, then declared by John the Baptist, Christ, the Apostles, or that we are only made partakers of the Holy Spirit by grace (grace here not being the unmerited favor of God whereby He freely gives to us the gift of regeneration and faith, but the fifth dispensation, The Dispensation of Grace, which was ushered in by the Apostle Paul alone, for only the Nation of Israel had the promise by faith); of which it must be asked, which is the correct understanding of this passage?
To answer that, let us turn to the text again before us, vs13;”in whom also you having heard the word of the truth, the gospel of your salvation, in whom also having believed you were sealed by the promised Holy Spirit.” To get the sense of this verse, let us bring in the context; ”In whom also you having heard the word of the truth, the gospel of your salvation, in Whom also having believed you were sealed by the promised Holy Spirit Who is the guarantee of our inheritance, unto the redemption of the purchased one, unto the praise of His glory.” The promised Holy Spirit, He is the guarantee of our inheritance, unto or until the redemption of the purchased one (possession). This inheritance is the redemption of the purchased possession; the adoption as sons (see also Romans 8:23; 9:4); which is the final state of our salvation, the glorification of our bodies. The promised Holy Spirit is mentioned a few more times (Acts 10:36-47; 15:7-18).
It is of great importance that in both contexts it is Peter addressing the group, and in both contexts Peter makes similar statements regarding the promised Holy Spirit; (Acts 10:47 ISV) "No one can stop us from using water to baptize these people who have received the Holy Spirit in the same way that we did, can he?" and also, after a lengthy debate, Peter stood up and said to them, "Brothers, you know that in the early days God chose me to be the one among you through whom the Gentiles would hear the message of the gospel and believe. God, who knows everyone's heart, showed them he approved by giving them the Holy Spirit, just as he did to us. He made no distinction between them and us, because he cleansed their hearts by faith (Acts 15:7-9 ISV).
Is it not a fundamental truth of those in Christ, that there are no distinctions? Is it not also true that to be in Christ, you have to be baptized by the Holy Spirit into Christ’s death (Romans 6:1-4; 1 Corinthians 12:13,27)?
After hearing the word of truth, the Gospel of their salvation, they were sealed with the promised Holy Spirit, therefore we are forced, by the bare exegetical facts, to conclude that the correct interpretation of this passage is that this promised Holy Spirit in Ephesians is the same as was first given to Joel, then declared by John the Baptist, Christ, and finally through the Apostles.
In Christ
This is a side note, but also bears upon the discussion at hand; the meaning of the phrase “In Christ.” Dispensationalists have defined this phrase to mean that all those saved since (Pentecost) until the Pre Tribulational rapture of this body, the Mystery Church [body of Christ], which will be seven years prior to the Second Coming of Christ, are the only ones to be said to be “In Christ.”
However, if it can be shown that this definition is nothing more than the deleterious presupposition raising its head yet once again, from Scripture, then, the phrase, In Christ must be further defined by the Scriptures themselves and by the Holy Spirit as He speaks to us by and through the Holy Scriptures. It is a rule of the Inerrancy of Scripture that a precept or command or doctrine needs only to be mentioned once in order for it to be true, and therefore binding on the Church (will be soon defined correctly). Paul in Romans 16:7 says, “Greet Andronicus and Junias, my kinsmen and fellow prisoners, noted among the apostles, who also were in Christ before me.” Do you see it? Andronicus and Junias who were highly esteemed among the Apostles were in Christ before Paul was in Christ. If the definition of “In Christ” were applied to this verse, then they would be forced, by their own definition, to abandon it, because it violates the Law of Non Contradiction. How so? X cannot be A and non-A at the same time and in the same sense.
One (X) cannot be A (In Christ) and non-A (not In Christ) at the same time and in the same sense the Dispensationalist defines that term; for to be In Christ is to possess salvation after (and including Paul) up to the Pre-Tribulational Rapture; but to have one to be In Christ before there was an In Christ violates that law; therefore, for someone to have been In Christ before Paul, they must have 1) been indwelt by the Holy Spirit after they 2) had the Gospel preached to them, which is, 3) the Word of Truth (2 Tim 2:15) 4. Paul defines this Gospel as the one that he was separated unto, which was promised afore-hand in the Holy Scripture (Romans 1:1-4); and the same Gospel that was preached to Abraham and to the heirs of the world according to the righteousness of faith in that one in whom the Promise was fulfilled, Christ (Galatians 3:8; Romans 4:1-5:1; Galatians 2:21; Galatians 1:22-24; Romans 4:13).
Since the promised Holy Spirit, the Gospel, and the inheritance, and being in Christ was before Paul, and as Paul makes evident in several passages 5, the Church pre-existed him, for he persecuted that Way unto death it is therefore evident that to be “In Christ” means to be one of the elect, which would then encompass all of the elect, as Paul states in Hebrews “the general assembly “Church” of the first-born, whose names are enrolled in heaven”; this then provides us with enough evidence to define the Church, namely, all the elect , from Adam until the Lord returns on the Last Day to gather all His elect unto Himself (and no, this in no way reveals my eschatological position), see John 6:35-66.
Paul, an apostle of Christ Jesus by the will of God, To the saints who are at Ephesus and who are faithful in Christ Jesus: Grace to you and peace from God our Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace which He lavished on us. In all wisdom and insight He made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ would be to the praise of His glory. In Him, you also, after listening to the message of truth, the gospel of your salvation--having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God's own possession, to the praise of His glory. For this reason I too, having heard of the faith in the Lord Jesus which exists among you and your love for all the saints, do not cease giving thanks for you, while making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him. I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all.
It is of great importance that the Apostle Paul begins this epistle by affirming that he received his apostleship through the will of God. The entire epistle is a glimpse into the eternal counsels of Almighty God. The will of God is one in reference to the elect 5 , which is the exact opposite of what the Dispensationalists now tell us and teach us there are; one for Israel and one for the Church (the redeemed of each respective group). Ephesians gives us a glimpse into the decretive will of God, which subsisted in the mind of God before the world even was.
Paul is an apostle of Christ Jesus through the will of God; the same Christ who called the other apostles unto their apostleship. Paul was formerly the chief persecutor of the Church (Acts 7:54-8:3, 9:1-6, 1 Corinthians 15:9; 1 Timothy 1:12-15; Galatians 1:13,22-24), and considered himself not worthy to be called an apostle, because he persecuted the Church. He says that he one born out of due time (1 Corinthians 15:8) and he was separated from his mother’s womb and called through the grace of God (Galatians 1:15) to have Christ revealed in him, in order that he might preach Christ among the Gentiles (Galatians 1:16); separated unto the Gospel of God, which God promised beforehand through His prophets in the Holy Scriptures (Romans 1:1-2), concerning His Son (Romans 1:3). Later in this epistle to the Ephesians, Paul says that we were sealed with the Holy Spirit of promise, who is the pledge of our inheritance (Romans 8:23,9:4; Ephesians 3:6; Romans 4:13), because we have believed the gospel of salvation, the message of truth (1:13).
Paul preached Christ according to the Scriptures (1 Corinthians 15:1-4). The obvious and yet rhetorical question we must ask that passage is; what is meant by ‘Scriptures?’, the only answer being the Old Testament Scriptures. The message of truth, the Gospel of our salvation is in accordance with the Old Testament Scriptures; which speaks to the uniformity of the Gospel throughout God Breathed Scriptures.
The same Lord and Christ who was prophesied about in the Old Testament is the same Lord and Christ we look to in His suffering on our behalf and resurrection for our justification; and the same Christ in whom Lois and Eunice had faith in, therefore genuine faith was dwelling in them, which was also in Timothy (2 Timothy 1:5; 3:14-16). There is only one Christ, and that is the Christ of Scriptures. He is to be preached according to those Scriptures, or we will end up preaching another Christ. If a Dispensationalist objects on the grounds of Romans 16:25-27, I cite him the phrase, “the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, but now is manifested through Scriptures of the prophets.”
Again, the obvious and yet rhetorical question we must ask that passage is, what is meant by ‘the Scriptures of the prophets?’, the only answer being, once again, the Old Testament Scriptures. If the Dispensationalist still objects on the basis that he interprets that phrase to mean the prophetic Scriptures of the New Testament; ask him to provide you a Scripture from a prophet that speaks of Christ (in the New Testament) according to the very meaning of the word prophet; By the scriptures of the prophets . “By prophetic scriptures.” Witnessed by the law and the prophets (Rom 3:21). This thread runs all through Romans. The prophets therefore are the Old Testament prophets, having foretold the kingdom, deeds and death, of Jesus the Messiah. Having now made it clear that Paul was preaching Christ according to the will of God, which has been revealed in the Old Testament, and even further in the New, that He revealed unto us the mystery of His will (concerning election), for that is the focus of the first three chapters of Ephesians.
Paul continues his greeting by desiring that grace and peace from God our Father and the Lord Jesus Christ may be granted us. Grace is that unmerited favor of God that is given without force from the creature’s hand or out of compulsion as though the creature was forcing the hand of Omnipotence and Sovereignty. Grace cannot be earned; it is given as a gift. If one thinks he deserves grace, he does not understand grace nor does grace possess his soul. Since Paul is speaking to those in Christ Jesus, those having been regenerated, and not those outside of Christ, he further says, peace be unto you. In Romans 5:1-2 we read these words; “Therefore having been justified out of faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and we boast in the hope of the glory of God.” Notice here that Paul says we have peace with God because we have been justified out of or by faith. He then points out that we have access by faith into this grace by which we stand.
Paul did not cease praying for and giving thanks for the saints at Ephesus. To whom was this exalted thanksgiving directed? ; To the God and Father of our Lord Jesus Christ, the Father of glory; God the Father, and it must be made evident here that those who openingly deny and reject the doctrine of the Trinity do so based on an eisegesis of this verse, and not based on the consistent testimony of this verse or others.
Having said that, Paul goes on to say that he is praying on behalf of the saints at Ephesus that the Father of Glory give them {a} spirit of wisdom and revelation in a perfect knowledge of Him.
The question many immediately may ask is, “Are we not already indwelt by the Holy Spirit?” to which we answer, yes, but the sense here is that they would increase in the wisdom and revelation in a perfect knowledge of the Triune God. It is of note that the word translated “wisdom” carries with it the idea of “sound judgment and intelligence 6”
Paul speaks of sound judgment in an address to Felix and in his epistles (Acts 24:25; 1 Corinthians 1:10; Galatians 5:10;Philippians 1:9). This wisdom/judgment finds its foundation and end in the God-breathed Scriptures and it is Paul’s prayer that the saints, (all those who have a living, personal, saving-faith relationship with Jesus Christ) increase in this wisdom of the God and His Gospel. Paul in 1 Corinthians 1:10 says something similar, that the saints “agree and that there be no divisions among us, but that we be made complete in the same mind and in the same judgment.”
How are we to obtain this wisdom? Peter gives us an insight into this very thing, after mentioning that Paul speaks of these things (particularity in salvation and the second coming of Christ) says; “Grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be the glory both now and for ever. Amen (2 Peter 3:18).” This is parallel with Paul’s prayer in the context before us. This revelation is the revelation our Lord spoke of, namely “All things have been delivered unto me of my Father: and no one knows who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son wills to reveal him (Matthew 11:27; Luke 10:22; Galatians 1:16).” This is all unto the end to have a perfect knowledge of Him. Not an exhaustive knowledge, but a complete knowledge, one that is sufficient, lacking nothing.
God has enlightened the eyes of our hearts (Mark 4:11ff); He has caused us to see (2 Corinthians 4:3-5). We are enlightened by God unto the end that we will know the hope of His calling. As we saw previously, our calling is unto salvation. The hope of our calling is glorification, the redemption of our bodies, resurrection (Romans 8:16-30).
This hope includes the richness of the glory of His inheritance among the saints (saints= all the elect). His inheritance among the saints is taught in these passages Matthew 21:38; Acts 20:32; Ephesians 1:11; Ephesians 1:14; Ephesians 1:18; as well as in Romans 8:16-30 and 2Timothy 2:11-13,“Faithful is the saying: For if we died with him, we shall also live with him: if we endure, we shall also reign with him: if we shall deny him, he also will deny us: if we are faithless, he abides faithful; for he cannot deny himself.”
Christ’s inheritance is the consummated Kingdom, as well as everything in this universe, for He is God; and since God is the Sovereign of everything, Christ has chosen out of His own good pleasure to make us joint-heirs through us believing in Christ and His shed blood on our behalf by means of the Gospel (Ephesians 3:4-6).
It is interesting that the saints will judge the world and angels. This in the larger context of the Lord’s return in 1 Corinthians, where Paul says, “Or know ye not that the saints shall judge the world? And if the world is judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? How much more, things that pertain to this life? (1 Corinthians 6:2-3)” Since this epistle and the Corinthian epistles are written to the Church, it is therefore binding on the church, and the truths taught in them, however foreign to a particular presupposition or tenant of Dispensationalism; must be held and affirmed and defended with passion.
Anyone reading this paper with an open Bible (which should be the normative) will note something in 1 Corinthians 6:9-11 and in 1 Corinthians 15: 50-57;
Or know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.
Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting? The sting of death is sin; and the power of sin is the law: but thanks be to God, who giveth us the victory through our Lord Jesus Christ.
Right on the heels of 1 Corinthians 6:2-3, Paul delineates for us some (for it is not an exhaustive list) of the sins that will keep us out of the Kingdom of God. The saints, he says, were once like this, but we were washed, sanctified, justified, all in the name of the Lord Jesus Christ and in the Spirit of our God (John 20:30, 1 Corinthians 12:13, Romans 3:24-8:30). The same saints (us) who will judge the world and angels are said to be inheritors of the Kingdom of God; joint heirs with Christ.
Paul speaks of this Kingdom of God elsewhere, and the serious student of the Scriptures will note he is very consistent with his own teaching on the Kingdom; Acts 14:22; Acts 19:8; Acts 20:25; Acts 28:23; Acts 28:31; Romans 14:17; 1 Corinthians 4:20; 1Corinthians 6:9; 1 Corinthians 6:10; 1 Corinthians 5:50; Galatians 5:21; Ephesians 5:5; Colossians 4:11; 1 Thessalonians 2:12; 2 Thessalonians 1:5; Hebrews 1:8; Hebrews 12:28.
Note above the lengthy discussion and definition of the word “Church”; its very nature. To summarize the long-standing debate between Dispensational and Covenant Theologians regarding the very definition of “Church”, this quote sums it up perfectly:
For a covenant theologian, the church is comprised of the elect, be they Jews or Gentiles. For a fundamentalist, Israel antedates the Church, but for a covenant theologian, the church antedates Israel. For a covenant theologian, the distinction between promise and fulfillment applies, not so much to Israel and the Church, as it does to BC and AD, to the OT church and the NT church, to the Church before the advent of Christ and the Church after the advent of Christ. For a covenant theologian, Israel was a part of the church, a medium of the Messiah, a custodian of the covenants, and a type of Christ. It would be good to think of the relation between promise and fulfillment along the lines of testament and inheritance. A covenant is like a last will and testament. Christ is the heir, and the church his inheritance. Steve Hays
And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. 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, so 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, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit.
We all (Jew and Gentile alike –universally) are dead in our trespasses and sins. This is our nature at conception. To those who have long standing traditions that eisegete this passage and turn its teaching on its head, the following section will be of great help to you and those wanting to defend the precious doctrine taught in this passage.
You ( universality implied) being dead in your trespasses and sins. What does Paul mean by saying, “dead in your trespasses and sins?” First, let us define what a trespass is. A trespass is to “lapse or deviate from truth and uprightness” 7 . A sin is to “miss the mark 8 .” But what have we deviated from, and to what have we missed the mark? Paul elsewhere makes it crystal clear what we have deviated from and to what we have missed the mark, and it is the Law of God (Romans 3:1-20; Romans 8:4-8). The Law of God is righteousness, holy, perfect, and spiritual, but we are carnal, sold under sin (Romans 7:14). To be sold under sin means that we are enslaved to sin, sin is our master, and we obey its commands and wishes and desires. As Paul says here in verses 2-3, we live in the lusts of our flesh, doing the will of our flesh and of our minds, and we are by nature children of wrath. We are enslaved to these things.
To be enslaved makes it evident that we are not free. Paul also says we are dead in our trespasses and sins. What does it mean that we are dead in these things? Does it mean we are inactive with respect to sin? No, it does not. Does it mean we are inactive with respect to doing good, morally? No, not in a subjective sense, for even the vilest of mankind, if he were a serial murderer, could refrain himself from killing dogs, or helping an elderly lady to cross a busy intersection. So, then, what does it mean that we are dead in sins and trespasses? As we have already observed, we deviate from the Law of God, and we miss its mark. So, we are inactive with respect to doing what is right in the sight of God, we are inactive to affect our condition; because we are enslaved to deviating from the path and missing the mark; perfect obedience to the Law of God. We are all born this way, for it is our nature (verse 3).
We are born off the path, and we are born enslaved to these lusts and evil desires, and we cannot, ontologically, break free from this. We are, by our very nature, unable to break free from the condition of continuous rebellion to God’s Holy – Just and Spiritual Law. This is what means to be dead.
If we were left to remain in our nature, we would ultimately end up in the Lake of Fire. If all that were left to us was the Justice of God, He would execute His wrath on us, because of our rebellion against Him by violating His Law. We would perpetually remain children of wrath, without hope throughout all eternity.
But God – being rich in mercy. These two words, “But God”, are the eternal difference between eternal life and the second death. God being rich in mercy; this word mercy presupposes that the recipients of this divine action were formerly under the wrath of God and punishment of God, for mercy is the act of not administering justice when that justice is punitive; in other words, mercy is the withholding of Divine Judgment suitable to administering the punishment due sin. In this context, mercy is salvific. There are contexts where the mercy of God is not salvific (Psalm 136:1-9 is but one example), but in this context before us, the mercy demonstrated is specifically salvific in nature. Because of the great love with which God loved us and because God is rich in mercy towards us (a clear passage for the particularity in redemption), even while we were by nature unable to affect our state – dead in our sins and trespasses, even while this was so (see Romans 5:7-10) God made us alive together with Christ, and this by His grace.
What does it mean that God made us alive? To be made alive presupposes that we were once dead. This also presupposes that a resurrection needs to occur, a spiritual making alive – regeneration. Notice that it is God and God alone who regenerates us, makes us alive with Christ. “We also do not in any way dispose ourselves toward regeneration or cooperate as co-workers with the Holy Spirit to bring it to pass. We do not decide or choose to be regenerated. 9” God causes us to be made alive in Christ Jesus.
If we were left to remain in our nature, we would ultimately end up in the Lake of Fire. If all that were left to us was the Justice of God, He would execute His wrath on us, because of our rebellion against Him by violating His Law. We would perpetually remain children of wrath, without hope throughout all eternity.
But God – being rich in mercy. These two words, “But God”, are the eternal difference between eternal life and the second death. God being rich in mercy; this word mercy presupposes that the recipients of this divine action were formerly under the wrath of God and punishment of God, for mercy is the act of not administering justice when that justice is punitive; in other words, mercy is the withholding of Divine Judgment suitable to administering the punishment due sin. In this context, mercy is salvific. There are contexts where the mercy of God is not salvific (Psalm 136:1-9 is but one example), but in this context before us, the mercy demonstrated is specifically salvific in nature. Because of the great love with which God loved us and because God is rich in mercy towards us (a clear passage for the particularity in redemption), even while we were by nature unable to affect our state – dead in our sins and trespasses, even while this was so (see Romans 5:7-10) God made us alive together with Christ, and this by His grace.
What does it mean that God made us alive? To be made alive presupposes that we were once dead. This also presupposes that a resurrection needs to occur, a spiritual making alive – regeneration. Notice that it is God and God alone who regenerates us, makes us alive with Christ. “We also do not in any way dispose ourselves toward regeneration or cooperate as co-workers with the Holy Spirit to bring it to pass. We do not decide or choose to be regenerated. 12” God causes us to be made alive in Christ Jesus.
Paul then goes on to say, “by grace you are saved.” Grace is properly defined as recipients who deserved justice and wrath but receives the unmerited favor of God. Mercy is the withholding of deserved punishment, grace is the receiving from God what one never could earn nor deserves. This grace is from God, it never finds it source in man. The Triune God is the Author of our Faith (Hebrews 2:10; 5:9;12:2). It is not only graced us to believe on Christ but also to suffer for His sake (Philippians 1:29).
Paul reiterates that we were raised up together with Christ by God Himself, in order that we would sit with Christ in the heavenly places (and this is true of each and every individual who has been redeemed by Christ, of whatever epoch). The purpose given in this passage for God redeeming us is in order that He (God) might demonstrate the richness of His grace in kindness that is presently being displayed and will be more so in the ages to come, in Christ Jesus.
By grace through faith we have been saved, and this is not from us, but is the gift of God; but faith in what? Faith in Christ’s work on the cross, which faith does not have its origination in mankind, it finds its origination in God (Romans 3:22-26; Hebrews 12:2). It is not of works, not even works of righteousness (Titus 3:5-7).
So, as Paul says elsewhere it is not out of us (not of him that wills ,Romans 9:16) nor is it of him that runs (works, Romans 9:16), but it is of God that shows mercy, and in the context before us, it is because of the salvific mercy of God that we are redeemed to begin with. All human effort, work, co-operation and synergism is excluded, so that it might be all of grace and mercy and not of us, so that all the honor and glory for this great salvation go to God alone, for we are His doing, having been created in Christ Jesus. Good works follow our being made alive and created Christ Jesus. They do not precede salvation, nor do they bring about salvation, nor do they keep us in the state of salvation; it is all by grace alone.
The Nations (normatively) were once:
1. Separate from Christ
2. Alienated from the commonwealth of Israel
3. Strangers from the covenants of the promise
4. Having no hope
5. Without God in the world
Collectively what conclusion can be reached from these five statements of the Gentiles former state? It can be said they were lost, left in their blindness, sins, and transgressions, and left to their just punishment from God, and that they were on the fast highway to Hell.
I know it has been said more than once in this paper, but it needs to be emphasized again; 1) there are no ethnical distinctions in Christ (see definition of this phrase above); 2) since the Gentiles are now brought near to these five things; and since 3) they are now fellow-citizens with the saints (the remnant Jews) who had the same saving faith yesterday the Gentiles have today and since, 4) to be a citizen of this nation (United States of America) in the strictest sense, you have to either be naturally born in the 50 states or American territories, 5) anyone else is said to be a stranger (visitor) or alien.
The stranger is given a visitor’s visa, and the alien a green card. For these two other groups to become fellow-citizens with the “saints (Americans)”, they would have to apply for citizenship and pass a civil service test. 6) The Gentiles were formerly strangers (from the covenants of the promise) and aliens {from the commonwealth of Israel} but now in Christ they 7) are fellow-citizens, that is, they have received the full rights as the natural born citizen.
But before we go too far in this analogy, we must keep in mind that in Christ (that is to be justified in Christ, and have saving faith), there are no ethnical distinctions in Him. Therefore, this commonwealth of Israel is not the geographical location on a map, the former or current State of Israel, but is, as Paul said elsewhere, the “Mother of us all. Galatians 4:22-31”
For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman. Howbeit the son by the handmaid is born after the flesh; but the son by the freewoman is born through promise. Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. Now this Hagar is mount Sinai in Arabia and answereth to the Jerusalem that now is: for she is in bondage with her children. But the Jerusalem that is above is free, which is our mother. For it is written, Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not: For more are the children of the desolate than of her that hath the husband. Now we, brethren, as Isaac was, are children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, so also it is now. Howbeit what saith the scripture? Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman. Wherefore, brethren, we are not children of a handmaid, but of the freewoman.
This is also keeping line with what Paul said but a chapter earlier in this Epistle (Galatians), namely, Galatians 3:29 If ye are Christ's, then are ye Abraham's seed, heirs according to promise. Paul also teaches the same truth in these passages (Romans 4:13-17, Romans 2:28-29, Colossians 2:9-15, Philippians 3:2-3 and Galatians 3:8-9).
As we will see in Chapter Three, this in Christ position the Gentiles have was in existence prior to Paul (despite the constant assertion to the contrary by the Dispensationalists), for those elect Gentiles to be heirs with them (the elect Jews), which inheritance had to logically pre-exist and precede the Gentiles. The Gentiles are said to be are fellow-heirs and fellow-body members and fellow-partakers of the promise (please read above concerning the promise, and we will get more into it in Chapter Three) in Christ Jesus through the Gospel.
This Church, which consists of all the elect of whatever age, was built upon the foundation of the apostles and prophets, Christ Jesus Himself being the chief cornerstone. The very foundation of the Church is the apostles teaching and the prophets teaching (that is, the entirety of God-Breathed Scriptures).
Now this is the heart of the clear testimony of Scripture, that the CHURCH – which is the family of God, the elect and saints is built on the Scriptures, and Christ Jesus is the chief cornerstone Psalm 118:22; Isaiah 28:16; Jeremiah 51:26; Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Ephesians 2:20; 1Peter 2:6; 1Peter 2:7.
For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles-- if indeed you have heard of the stewardship of God's grace which was given to me for you; that by revelation there was made known to me the mystery, as I wrote before in brief. By referring to this, when you read you can understand my insight into the mystery of Christ, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit; to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel, of which I was made a minister, according to the gift of God's grace which was given to me according to the working of His power. To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ, and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things; so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places.
Before it is objected that we Covenantalists do not see any particularity in the Apostleship of Paul unto the Gentiles: let it be made clear once for all time, that we affirm and teach that Paul was called to take the Gospel to the Gentiles, that this is a distinct calling. But let it also be made clear, we are not saying that he had any monopoly on what Dispensationalists call the “mystery”; neither are we saying that he took a wholly distinct Gospel to the Gentiles, one that would be wholly divergent from what was preached unto the world before the conversion of Saul of Tarsus. This issue will be developed and addressed more in the subsequent commentary.
For this cause – Whenever I see this phrase, I ask “For what cause?”
• You are no longer strangers and aliens –
• You are fellow citizens with the saints
• Of God's household
• Having been built on the foundation of the apostles and prophets
• Christ Jesus Himself being the Corner Stone
• In whom the whole building being fitted together, is growing into a holy temple in the Lord
• In whom you also are being built together into a dwelling of God in the Spirit
For this cause {that} 1) you are fellow citizens with the saints, 2) you are of God's household, 3) you have been built on the foundation of the apostles and prophets, Christ Jesus Himself being the Corner Stone, 5) In whom the whole building being fitted together, is growing into a holy temple in the Lord, 6) In whom you also are being built together into a dwelling of God in the Spirit – for this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles-- if indeed you have heard of the stewardship of God's grace which was given to me for you; that by revelation there was made known to me the mystery, as I wrote before in brief. By referring to this, when you read you can understand my insight into the mystery of Christ.
It is important that we grasp the significance of the phrase “For this cause {for this reason}.” Let’s say that I am writing to you concerning some important truth, and I briefly describe it, and then I say “For this cause, or for this reason, or because of which.” What did I intend to communicate in saying that particular phrase? That what I had said previously has no bearing on what I am going to say, or did I intend you to understand that for this reason, because of what preceded, that a=b and b=c then a=c? I hope you answered in this manner, “I had intended you to understand that for this reason, because of what preceded, that a=b and b=c then a=c.”
Let us fill in the equation, so that we really grasp what I am trying to communicate here. A=B and B=C then A=C. We will substitute [the mystery of Christ] for C. We will substitute [the grafting in of the nations (Gentiles, heathen) into the body] for A. We will substitute [which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit] for B.
A=B and B=C then A=C
The grafting in of the nations (Gentiles, heathen) into the body = was not made known to the sons of men, as it has now been revealed and as it has now been revealed to His holy apostles and prophets in the Spirit = the mystery of Christ, then the grafting in of the nations (Gentiles, heathen) into the body = the mystery of Christ.
Was not made known to the sons of men AS it has now been revealed – It is not as though this mystery was not made known to the sons of men in the past, but what is being said here is that it was not made known as it has now been revealed. Again, going back to the solution of the problem, what is the mystery of Christ? The grafting in of the nations (Gentiles, heathen) into the body = the mystery of Christ. Notice again, the mystery is not an unforeseen Church, but the inclusion of the Gentiles as the normative into that Church.
Let me give you an example that all of us can understand. In 1957 the Internet was in existence. Some had knowledge of it, and used it everyday. While the people that had knowledge of the Internet did not know the ultimate implications of it, they knew the fundamentals; they knew what was necessary to make it work, and to communicate with others. It was a mystery to the rest of us until 1991. It is not as though it was not made known to those in the Military, but it was not made known in 1957 as it was revealed in 1991. Everyone now had access to the Internet, while before only a select few had access. Those who had knowledge of the Internet are likened to the Prophets and the redeemed of the Old Covenant, but it was not made known as it is now. The entirety of those who were informed of the Internet in 1991 are likened to the Apostles and Prophets of the New Testament. It was revealed, but veiled to the sons of men in the Old, like the Internet was in 1957, but it was revealed, but not fully, to the elect in the Old Testament. The phrase “sons of men” is usually a reference to the unregenerate in the Scriptures. As it is revealed now, we have the full understanding, but they back in 1957 (Old Testament) had a fundamental understanding.
As it is revealed now, does not mean we have different light than those in the Old Testament had, we simply have more of the same light. We must keep in mind, that the Holy Spirit cannot contradict Himself as He moved the men of God to write the Inspired God Breathed Word. The same Holy Spirit, who moved in Isaiah and Moses, is the same Holy Spirit that moved in Paul and Peter to write what they wrote. When the Scriptures are viewed as a unified whole concerning a given subject of theology, they speak as one mighty voice, not as incongruous, diametrically opposed ideas, competing with each other for the stamp of approval.
Keeping this in mind, we turn to the words of Isaiah:
Arise, shine, for your light has come, and the glory of the LORD has risen upon you. For behold, darkness will cover the earth And deep darkness the peoples; But the LORD will rise upon you And His glory will appear upon you. Nations will come to your light, and kings to the brightness of your rising (Isaiah 60:1-3).
The normative Dispensational interpretation of the phrase “your light” as referring to National-Ethnic Israel in the yet future Millennial Reign, but is this the intended meaning of Isaiah?
The glory of the Lord has risen upon you – this is the crucial phrase. The phrase “glory of the Lord’ is found in these passages (Exo 16:7; Exo 16:10; Exo 24:16; Exo 24:17; Exo 40:34; Exo 40:35; Lev 9:6; Lev 9:23; Num 14:10; Num 14:21; Num 16:19; Num 16:42; Num 20:6; 1Ki 8:11; 2Ch 5:14; 2Ch 7:1; 2Ch 7:2; 2Ch 7:3; Psa 104:31; Psa 138:5; Isa 35:2; Isa 40:5; Isa 58:8; Isa 60:1; Eze 1:28; Eze 3:12; Eze 3:23; Eze 10:4; Eze 10:18; Eze 11:23; Eze 43:4; Eze 43:5; Eze 44:4; Hab 2:14; Luke 2:9; 2Co 3:18; 2Co 8:19.)
The glory of the Lord spoken of here is not merely the Shekinah, or cloud of glory, such as rested above the ark in the old Covenant, but the glory of the Lord in person (Revelation 21:23; 22:5).
The glory of the Lord has risen upon you (Malachi 4:2; 1 Peter 4:14; Luke 2:32). For behold, darkness will cover the earth And deep darkness the peoples; But the LORD will rise upon you And His glory will appear upon you.
These passages shed further light on the glory of the Lord appearing on us:
(Mat 4:16) "THE PEOPLE WHO WERE SITTING IN DARKNESS SAW A GREAT LIGHT, AND THOSE WHO WERE SITTING IN THE LAND AND SHADOW OF DEATH, UPON THEM A LIGHT DAWNED."
(Luke 1:79) TO SHINE UPON THOSE WHO SIT IN DARKNESS AND THE SHADOW OF DEATH, To guide our feet into the way of peace."
(John 12:46) "I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.
(Act 26:18) to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.'
(Rom 2:19) and are confident that you yourself are a guide to the blind, a light to those who are in darkness,
(2Co 4:6) For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.
(Eph 5:8) for you were formerly darkness, but now you are Light in the Lord; walk as children of Light
(Col 1:13) For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son,
(1Th 5:5) for you are all sons of light and sons of day. We are not of night nor of darkness;
(Heb 12:18) For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind,
(1Pe 2:9) But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God's OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light;
(1Jo 2:8) On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining.
But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God's OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY. Beloved, I urge you as aliens and strangers to abstain from fleshly lusts, which wage war against the soul (1 Peter 2:9-11).
You were once not a people, but now you are the people of God. Who is Peter referring to here? Is he referring to the National Israel? Most certainly not! They were the Old Covenant people of God. Who then were once not a people? The very epistle we are studying (Ephesians) has already answered that:
Remember that you (Gentiles as normative; for there was Nineveh and Rahab to name but a few Gentiles saved under the Old Covenant) 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 (Ephesians 2:12).
The Gentiles were once not a people, but now are the people of God; that is, they are included and so identified with the redeemed Israelites, they are called the people of God, they are numbered among the sum total of the elect of God.
"I will sow her for Myself in the land. I will also have compassion on her who had not obtained compassion, And I will say to those who were not My people, 'You are My people!' And they will say, 'You are my God!'" (Hosea 2:23)
Not only does Peter quote this verse, Paul does as well; and both passages, 1 Peter 2:9-11, and Romans 9:24-26, have the exact same context, the Gentiles.
Even us, whom He also called, not from among Jews only, but also from among Gentiles. As He says also in Hosea, "I WILL CALL THOSE WHO WERE NOT MY PEOPLE, 'MY PEOPLE,' AND HER WHO WAS NOT BELOVED, 'BELOVED.'" "AND IT SHALL BE THAT IN THE PLACE WHERE IT WAS SAID TO THEM, 'YOU ARE NOT MY PEOPLE,' THERE THEY SHALL BE CALLED SONS OF THE LIVING GOD" (Romans 9:24-26).
Therefore, we conclude that the inclusion of the Gentiles into the number of the saints, the body, was veiled but revealed, not in whole as it is now, but in part, but the knowledge of it was there, and so was the existence of this body; for the elect are all those who possess true saving faith in Christ. And if it is objected that all those in the Old Covenant were circumcised, I beseech you to turn to Romans 4:11, where we read:
He received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them (Romans 4:11).
You see, circumcision was never to obtain righteousness; it was the sign and seal of that righteousness that was already possessed by faith alone. Judaism insists that one must be circumcised in order to be saved (Acts 15:1); but those who possess saving faith in Christ know the difference between the Jew’s Religion (Galatians 1:13-15) and what it means to be in the Church of God, which is in faith in Christ’s work alone; Peter (Acts 15:8-9,11), Barnabas and Paul (Acts 15:12) and James (Acts 15:13-18). The elect were always a sub-set of National Israel. They saw past the religion of the Jews to the real spiritual meaning of it all, for the Law is spiritual, but for those in the Jew’s religion, they only saw the words engraven on stone.
Our Lord had something to say about the Jews Religion and making one a proselyte, "Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves (Matthew 23:15).”
The mystery of Christ – Notice here, that it is not that the mystery = unprophesied church, distinct hope, a different gospel, a distinct eternal destiny; but the mystery is of Christ Himself.
As Paul says elsewhere,
Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God, that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory (Colossians 1:25-27).
The preaching of the Word of God, is to be specific, includes this mystery. What is the riches of the glory of this mystery among the Gentiles? Christ in you, the hope of glory!
What does it mean “Christ in you?” In Ephesians 3:17 we read; that Christ may dwell in your hearts through faith. Through grace through faith and faith alone, Christ dwells in our hearts by faith. So, then, this mystery among the Gentiles is that Christ is dwelling in your hearts by faith alone, Who is the hope of glory.
The Hope of Glory – Rom 5:2; Eph 1:12; Eph 1:18; Col 1:27; Tit 2:13 and 1Pe 1:21; it is interesting, that hope and glory are so intimately connected in these passages.
Through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God (Romans 5:2).
To the end that we who were the first to hope in Christ would be to the praise of His glory (Ephesians 1:12).
I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints (Ephesians 1:18).
To whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory (Colossians 1:27).
Looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus (Titus 2:13).
Who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God (1 Peter 1:21).
In connection with this theme, that we are eagerly waiting for the blessed hope – the appearing of the glory of our Great God and Savior Christ Jesus, which is the goal of our being called unto salvation, we read:
For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. For the anxious longing of the creation waits eagerly for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? But if we hope for what we do not see, with perseverance we wait eagerly for it (Romans 8:18-25).
The restoration of the creation itself, and the revealing of the sons of God with Him in glory when He returns is our blessed hope, the same one that Paul spoke of:
"But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked. "In view of this, I also do my best to maintain always a blameless conscience both before God and before men (Acts 24:14-16).
You see, as above, it was revealed, but not as it is now, and not only to Paul (contrary to the constant assertion of the Dispensationalists), but Apostles plural and prophets plural by the Holy Spirit. The Gentiles are, to be specific, fellow-heirs with the saints, fellow body members with the saints and fellow partakers of the promise in Christ Jesus through the Gospel.
Fellow heirs and fellow members of The Body, what does this mean? Those from among the nations who are redeemed are heirs together with someone else. The word “heir” presupposes an inheritance. As a son inherits what his father leaves him, so too this inheritance pre-existed the Gentiles being made fellow heirs-members of the body. It is of great importance that the subject of fellow heirs and fellow members is “the body.” But, let us complete the sentence.
-The Gentiles are fellow heir-members of the body with the saints (Ephesians 2:19). Who are the saints, but those Jews who were redeemed before the Gentiles were grafted in among them (Romans 11:16-22), to be fellow heir-members of the body?
The eternal purpose of God is the Church, but secondary to His own glory and honor. The Church is not parenthetical in God’s plan, an interlude in the eternal purpose of God; it is the eternal purpose of God. The Dispensationalists insist that we understand the Church in this manner:
--------------National Israel Prime Purpose (The Church - Interlude Purpose) ----------- National Israel Prime Purpose Resumes
The manifold wisdom is being displayed through the Church, God’s eternal purpose. Remember, the Church being the sum total of the elect.
A New Reformation
Having exposed the Dispensationalists’ eisegesis above, we now turn to an explanation of our need for a new Reformation in the Church today; especially in America.
As it was in the 16th Century, so it is today in the 21st Century. The Church has abandoned the purity of the Gospel of Christ for passing fads (Prayer of Jabez and the Purpose Driven Life, to name a few), for entertainment, The Church has replaced the Gospel of Christ with a gospel bereft of its power. The Church has replaced the Gospel of Christ with a perverted theology, which has led many down the slippery slope of damnable heresy.
Dispensationalism (in any form) has not been of assistance in preventing heresy and humanism from flooding into the Church. Dispensationalism has in reality been a substantial impediment in the Church’s pursuit of maintaining doctrinal purity and in proclaiming the Gospel of Christ with its power, which is unto salvation. With Dispensationalism’s false dichotomy between grace and law, the Gospel of Christ has been further diluted. This has led many to reject the doctrine of the eternal security of the believer (Perseverance of the Saints). This has resulted in theological Antinomianism. As we saw earlier, this has also led to the holding of heresy concerning the Old Testament saint’s security in Christ.
Luther’s and Calvin’s Apply Here
We must be in constant prayer that our Lord Jesus Christ would send the Church men like Martin Luther and John Calvin, to call for a reformation, to call us back to the Biblical Gospel and the Biblical doctrine of the catholic (universal) Church. We need to raise our voices in open protest against the Church being taken hostage by this theological novelty; Dispensationalism. We should not be afraid to openly and to formally debate Dispensationalists on matters of Ecclesiology and Soteriology. We should do all of this with the highest degree of respect and in fear (1 Peter 3:15), but we must also not compromise the truth for the sake of so called “unity.” It is high time we rise and begin the task of reforming the Church once again. In the 16th Century, the greatest hindrance to the Gospel of Christ was the Roman Catholic Church. In our time, the greatest hindrance to the Gospel of Christ is Modern Evangelicalism as it is inundated with the Dispensational mindset. Brothers and sisters, we need another reformation, but only God can bring it. Pray that He sends workers into the field. Let the will of the Lord be done. Amen.
A challenge: Let us truly be Bereans
The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews. Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so. Therefore many of them believed, along with a number of prominent Greek women and men. (Act 17:10-12)
Those in Berea were more noble minded than those in Thessalonica were, but why? Those in Berea received the Word of God with great eagerness. They also examined the Scriptures daily (notice, every day) to determine whether the things spoken of by Paul and Silas were true or not. What Scriptures did the Bereans have, but the Old Testament Scriptures (most likely the Septuagint)? During the time this event occurred in Acts, the only New Testament writing circulating was the First epistle to the Thessalonians.
These Bereans searched the Old Testament Scriptures daily to determine if what Paul and Silas were saying was the gospel or not. For you see, because of the proclamation of the truth by Paul and Silas, many of the Bereans believed, along with a great number of the Greeks. This is the challenge to all who read this article: be true Bereans. Search the Old Testament daily to see if what your pastor is preaching is the truth or not. We understand this might be a novel concept for some of you, but it will greatly help you in drawing closer to the truth that you hold in your hands; the God Breathed Word (the Scriptures). Will you be like those most noble Bereans and search the Old Testament daily, with eagerness of mind, seeking to determine if what you have been taught and are being taught is the truth or not? This is our challenge to you. We pray you take us up on this challenge.
1. Charles F. Baker, Studies In Dispensational Relationships, (Grand Rapids, Mi: Grace Publications Inc., 1989), pp 71-74.
3. Acts 20:28 Literal Translation of the Holy Bible
4. It is of note that in the Greek, the phrase “the word of truth” is the same in Ephesians 1:13 and 2 Timothy 2:15. As will be pointed out in footnote 6, this word of truth is the Gospel, and there has only ever been One Gospel ever by which mankind can be made in right relationship with God and be saved. The Dispensationalists make too much out of this phrase in the KJV rendering of 2 Timothy 2:15; building as it were, one of the 3 presuppositional foundations of Dispensational Hermeneutics (see comment in the definitions).
5. The Canons of Dort, First Head of Doctrine Divine Election and Reprobation - Articles of Faith, Article 8, which has something pertinent to say concerning the epistle to the Ephesians says “There are not various decrees of election, but one and the same decree respecting all those who shall be saved, both under the Old and the New Testament; since the Scripture declares the good pleasure, purpose, and counsel of the divine will to be one, according to which He has chosen us from eternity, both to grace and to glory, to salvation and to the way of salvation, which He has ordained that we should walk therein (Eph. 1:4, 5; 2:10).” It is of great importance that we grasp this point, and that we let it permeate our very being, else we will utter heresy concerning the Old Testament saints, namely, “The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ, with good works as the fruit of salvation (John 1:12-13; 3:36; Matthew 21:37; 22:42; John 15:22,25; Hebrews 1:2; 1 John 5:10-12); C.I. Scofield, The Scofield Study Bible (Oxford University Press, Inc., 1909, 1917; copyright renewed, 11937, 1945), page 1115, footnote 2, commentary on John 1:18.” The heresy is namely that the Old Testament saints were saved on the condition that they were obedient to the Law. That was never the purpose of the Law; for if righteousness is through the Law; then Christ died without purpose (Gal 2:21). It is the rejection of the grace of God that has led Dispensationalists to hold this position concerning Old Testament saints. The law, says Paul, was our pedagogue, to lead us unto Christ, that we might be justified out of faith. More will be said on this point later.
6. Liddell and Scott, An Intermediate Greek-English Lexicon. Oxford-Clarendon Press 1889. 1. skill in handicraft and art, Il., Xen., etc.:-- s. tinos or peri tinos knowledge of, acquaintance with a thing, Plat. 2. sound judgment, intelligence, practical wisdom, such as was attributed to the Seven Wise men, Theogn., Hdt.; in not so good a sense, cunning, shrewdness, craft, like deinotês, Hdt. 3. wisdom, philosophy, Theogn., attic
7. Thayer’s Greek Definitions, G3900 parapto¯ma: 1) to fall beside or near something 2) a lapse or deviation from truth and uprightness 2a) a sin, misdeed Part of Speech: noun neuter A Related Word by Thayer’s/Strong’s Number: from G3895 Citing in TDNT: 6:170, 846
8. Thayer’s Greek Definitions, G266 hamartia: 1) equivalent to 264 1a) to be without a share in 1b) to miss the mark 1c) to err, be mistaken 1d) to miss or wander from the path of uprightness and honor, to do or go wrong 1e) to wander from the law of God, violate God’s law, sin 2) that which is done wrong, sin, an offence, a violation of the divine law in thought or in act 3) collectively, the complex or aggregate of sins committed either by a single person or by many Part of Speech: noun feminine A Related Word by Thayer’s/Strong’s Number: from G264 Citing in TDNT: 1:267, 44
9. R. C. Sproul, Essential Truths of the Christian Faith
10. John Gill, John Gill’s Exposition of the Entire Bible, commentary on Ephesians 4:10 (E-Sword, 7.0.5), http://www.e-sword.net/
