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*/Ephesians 2:19-22/*
* *
            Last week we finished vv.
17-18 and then we looked at dispensations a bit.
Let’s review dispensations and Dispensationalism because in Ephesians 2-3 we are in the heart of Paul’s teaching regarding a major shift in world history, a shift from the Dispensation of the Mosaic Law to the Dispensation of the Church.
First, what is a dispensation?
The Greek word is /oikonomia /and it means “house rule”, so a dispensation is *a distinct household arrangement in God’s unfolding plan.*
Second, how many dispensations are there?
Explicitly we can prove three dispensations (Eph.
1:9-10; 3:1-6; Col. 1:25-27).
Implicitly we can see seven dispensations.
In other words, if we were to break up world history from the DVP we would see seven great chapters of world history: Innocence, Conscience, Human Government, Promise, Mosaic Law, Church, and Millennial Kingdom.
|   | Salvation       By        Grace          Through          Faith |
| *Innocence* | *Conscience* | *Government* | *Promise* | *Law* | *Grace* | *Kingdom* |
| Gentiles | Israel | Church |   |
| !!!! P R O G R E S S I V E   R E V E L A T I O N
|   |
 
Third, what are the essentials of Dispensationalism?
There are three: 1) literal or normal interpretation of all of Scripture, 2) consistent distinction between God’s purpose for Israel and God’s purpose for the Church and 3) God’s ultimate purpose is to glorify Himself.
* *
             *3.
Consequence of the Union (2:19-22)*
* *
*            *Ephesians 2:19-22 describe the consequences of the union of Jewish and Gentile believers in one new man, the Church.
Their disunion and hostility /before/ /the cross/ was discussed in 2:11-13, their union and peace /after the cross /described in 2:14-18.
The way this transformation from hostility to peace took place was through the fulfillment of the Mosaic Law by Christ who rendered the Law inoperative in His death /on the cross.
/Now Paul wishes to describe the consequences of this new union between believing Jews and Gentiles in the Church.
* *
*/            /**            a.
Fact: New Relationship (2:19)*
 
            Paul gives the consequences of the new union, first by a negative statement and then by a positive statement.
*/Greek Text 2:19/**/:Ara ou=n ouvke,ti evste.
xe,noi kai.
pa,roikoi avlla.
evste.
sumpoli~/tai tw~/n a`gi,wn kai.
oivkei~/oi tou~/ qeou~/( /**/ /*
*Translation 2:19 Consequently you are no longer foreigners and strangers, but you are fellow-citizens with the saints and members of God’s household,*
 
            *Ara ou=n ouvke,ti evste.
xe,noi kai.
pa,roikoi**/, “Consequently you are no longer foreigners and strangers,”/*.
That the following verses describe the consequences is signaled by the Greek conjunctions /ara oun/.
Both mean “consequently” or “so then”.
The consequences Paul is interested in explaining are due to the fact of v. 13 which took place by means of vv.
14-18.
First, he explains the negative consequences; that Gentiles who believe in the Messiahship of Jesus are */no longer/* */foreigners and strangers/*.
The Greek words for */foreigners /*and */strangers /*are very similar but have a shade of difference.
They were called */foreigners /*in v. 12 (Gk.
/zenos/).
Here they are said to no longer be /zenos/ and /paroikos/.
A /zenos/ is one who is vacationing in a foreign country.
He is merely a traveler who has the rights of one passing through but not those of a citizen of the country.
A /paroikos /is a legal resident alien.
He lives in a foreign country with a residence visa but does not have the rights of a citizen of the country.
He may have more than the /zenos/ but he still lacks full citizenship and privileges.
This is no longer true of Gentiles.
We are no longer traveling */foreigners /*or resident */strangers/* excluded from the place of privilege.
Instead, Paul tells us the positive, what we are…
             */ /**avlla.
evste.
sumpoli~/tai tw~/n a`gi,wn kai.
oivkei~/oi tou~/ qeou~/( **/“but you are fellow-citizens with the saints and members of God’s household,”/*.
/alla /stands in sharp contrast.
Positively they are */fellow-citizens/*.
The Greek word is /sumpolites/.
/politeia /was used in 2:12 as a privilege the Gentiles lacked before the cross.
They were excluded from the privileges that citizens of Israel enjoyed.
Now believing Gentiles no longer lack those privileges but have become */citizens /*of a “new man”, a new raceless race, that is, the Church.
We are not an addendum to Israel.
We have not become Jews or spiritual Jews.
Instead we have become a new race.
The NT recognizes three people groups: Jews, Gentiles, and the Church of God (1 Cor.
10:32).
The prefix /sun- /enhances our citizenship by making us not just */citizens /*but */fellow-citizens/*.
We are */fellow-citizens with the saints/*.
Who are the */saints /*Paul is referring to here?
If */fellow-citizens /*refers to believing Gentiles then who are these */saints /*that are our */fellow-citizens/*? */saints /*here refers to the “redeemed people” of all ages beginning with Adam.
This is consistent with the usage elsewhere in the epistle (cf.
Eph.
1:1, 15, 18; 2:19; 3:8, 18; 4:12; 5:3; 6:18).
Gentile believers have equal privileges; we are on equal footing with saints of other ages (both Gentile [Gen.
1-11] and Jew [Gen.
12-Acts 2]) and this occurred through the blood of Christ.
*SAINTS*
 
 
\\     Gen.
1-11                            Gen.
12 - Acts 1                                  Acts 2 - Rapture
 
\\     GENTILES                                      ISRAEL                                   CHURCH
           
 
                                                                                                       GOD’S HOUSEHOLD
 
Not only are we */fellow-citizens /*but we are also */members of God’s household/*.
The Greek word here for */household /*signifies an intimate family relationship.
And the genitive */of God /*signifies possession.
We are now possessed by God in an intimate family relationship.
Here we are likened to a */household/* whereas in v. 20-22 we are likened to a */holy temple/*.
It’s interesting that Paul uses antonyms to contrast our previous status with our present status:
           
v.
19a                                                   v.
19b
*/foreigner (zenos)                                citizen (sumpolites)/*
*/stranger (paroikoi)                             member of household (oikeioi)/*
 
A significant observation here is in order.
Notice that all */saints /*do not necessarily enjoy membership in */God’s household /*but all who are */members of God’s household /*are */saints.
Saints /*therefore constitutes a much larger group than those who are */members of God’s household/*.
This means that believing Jews and Gentiles in this dispensation have received both a common status and a unique status.
We share the common status with all believers of becoming */saints/* but we enjoy the unique status of becoming */members of God’s household/*.
*/Saints/* of other dispensations do not enjoy this benefit.
This is a unique status that Church saints have obtained and which makes us distinct from the saints of other ages.
So, we share something with all other believers (certain privileges all the redeemed enjoy) but are also distinct from them (distinct privileges that come with being members of God’s household).
This sets the Church off as something distinct from Israel and Gentiles as well as redeemed of other ages.
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