Ephesians 2:14
Verse
Context
One in Christ
13But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.14For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility15by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace
Sermons
William MacDonald
Derek Prince
T. Austin-Sparks
Edgar F. Parkyns
Art Katz
Tim Conway
Chuck SmithSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
For he is our peace - Jesus Christ has died for both Jews and Gentiles, and has become a peace-offering, שלום shalom, to reconcile both to God and to each other. Who hath made both one - Formed one Church out of the believers of both people. The middle wall of partition - By abolishing the law of Jewish ordinances, he has removed that which kept the two parties, not only in a state of separation, but also at variance. This expression, the middle wall, can refer only to that most marked distinction which the Jewish laws and customs made between them and all other nations whatsoever. Some think it refers to their ancient manner of living among the Gentiles, as they always endeavored to live in some place by themselves, and to have a river or a wall between them and their heathen neighbors. Indeed, wherever they went, their own rites, ordinances, and customs were a sufficient separation between them and others; and as Jesus Christ abolished those customs, admitting all into his Church, both Jews and Gentiles, by repentance and faith, he may be said to have broken down the middle wall of partition. When, at the death of Christ, the veil of the temple was rent from the top to the bottom, it was an emblem that the way to the holiest was laid open, and that the people at large, both Jews and Gentiles, were to have access to the holiest by the blood of Jesus. Some think there is an allusion here to the wall called chel, which separated the court of Israel from the court of the Gentiles; but this was not broken down till the temple itself was destroyed: and to this transaction the apostle cannot be supposed to allude, as it did not take place till long after the writing of this epistle.
Jamieson-Fausset-Brown Bible Commentary
he--Greek, "Himself" alone, pre-eminently, and none else. Emphatical. our peace--not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities (Eph 2:15; Isa 9:5-6; Isa 53:5; Mic 5:5; Col 1:20). His title, "Shiloh," means the same (Gen 49:10). the middle wall of partition--Greek, ". . . of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" between "both" and God (Eph 2:15), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare Eze 44:7; Act 21:28). Thus this twofold wall represented the Sinaitic law, which both severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the strength of the partition, so "fence" implies that it was easily removed by God when the due time came.
John Gill Bible Commentary
For he is our peace,.... The author of peace between Jew and Gentile: there was a great enmity of the Jew against the Gentile, and of the Gentile against the Jew; and chiefly on account of circumcision, the one being without it, and the other insisting on it, and branding one another with nicknames on account of it; but Christ has made peace between them by abrogating the ceremonial law, which was the occasion of the difference, and by sending the Gospel of peace to them both, by converting some of each, and by granting the like privileges to them all, as may be observed in the following verses: and Christ is the author of peace between God and his people; there is naturally in man an enmity to God; sin has separated chief friends; nor can man make his peace with God; what he does, or can do, will not do it; and what will, he cannot do; Christ is the only fit and proper person for this work, being a middle person between both, and is only able to effect it, being God as well as man; and so could draw nigh to God, and treat with him about terms of peace, and agree to them, and perform them; and which he has brought about by his blood, his sufferings and death; and which is made on honourable terms, by a full satisfaction to the law and justice of God; and so is a lasting one, and attended with a train of blessings: moreover, Christ is the donor of peace, of external peace in his churches, and of internal peace of conscience, and of eternal peace in heaven: this is one of the names of the Messiah with the Jews (b); "says R. Jose the Galilean, even the name of the Messiah is called "peace"; as it is said, Isa 9:6 "the everlasting Father, the Prince of peace";'' see Mic 5:5 where it is said, "and this man shall be the peace"; which the Jewish (c) writers understand of the Messiah: who hath made both one; Jews and Gentiles, one people, one body, one church; he united them together, and caused them to agree in one, and made them to be of one mind and judgment by the above methods; as well as he gathered them together in one, in one head, himself, who represented them all: and hath broken down the middle wall of partition between us; the ceremonial law, which was made up of many hard and intolerable commands, and distinguished, and divided, and kept up a division between Jews and Gentiles: so the Jews call the law a wall, "if she be a wall", Sol 8:9 , "this is the law", say they (d): and hence we read of , "the wall of the law" (e); and sometimes the phrase, a "partition wall", is used for a division or disagreement; so R. Benjamin says (f), that between the Karaites and Rabbanites, who were the disciples of the wise men, there was "a middle wall of partition"; a great difference and distance; and such there was between the Jew and Gentile, by reason of the ceremonial law; but Christ removed it, and made up the difference: the allusion seems to be to the wall which divided the court of Israel from the court of the Gentiles, in the temple, and which kept them at a distance in worship. (b) Perek Shalom, fol. 20. 1. Baal Hatturim in Numb. xxv. 12. (c) Vid. Kimchi in loc. (d) T. Bab. Pesachim, fol. 87. 1. (e) Caphtor, fol. 95. 1. & 101. 1. (f) Itinerar. p. 28.
Matthew Henry Bible Commentary
We have now come to the last part of the chapter, which contains an account of the great and mighty privileges that converted Jews and Gentiles both receive from Christ. The apostle here shows that those who were in a state of enmity are reconciled. Between the Jews and the Gentiles there had been a great enmity; so there is between God and every unregenerate man. Now Jesus Christ is our peace, Eph 2:14. He made peace by the sacrifice of himself; and came to reconcile, 1. Jews and Gentiles to each other. He made both one, by reconciling these two divisions of men, who were wont to malign, to hate, and to reproach each other before. He broke down the middle wall of partition, the ceremonial law, that made the great feud, and was the badge of the Jews' peculiarity, called the partition-wall by way of allusion to the partition in the temple, which separated the court of the Gentiles from that into which the Jews only had liberty to enter. Thus he abolished in his flesh the enmity, Eph 2:15. By his sufferings in the flesh, to took away the binding power of the ceremonial law (so removing that cause of enmity and distance between them), which is here called the law of commandments contained in ordinances, because it enjoined a multitude of external rites and ceremonies, and consisted of many institutions and appointments about the outward parts of divine worship. The legal ceremonies were abrogated by Christ, having their accomplishment in him. By taking these out of the way, he formed one church of believers, whether they had been Jews or Gentiles. Thus he made in himself of twain one new man. He framed both these parties into one new society, or body of God's people, uniting them to himself as their common head, they being renewed by the Holy Ghost, and now concurring in a new way of gospel worship, so making peace between these two parties, who were so much at variance before. 2. There is an enmity between God and sinners, whether Jews and Gentiles; and Christ came to slay that enmity, and to reconcile them both to God, Eph 2:16. Sin breeds a quarrel between God and men. Christ came to take up the quarrel, and to bring it to an end, by reconciling both Jew and Gentile, now collected and gathered into one body, to a provoked and an offended God: and this by the cross, or by the sacrifice of himself upon the cross, having slain the enmity thereby. He, being slain or sacrificed, slew the enmity that there was between God and poor sinners. The apostle proceeds to illustrate the great advantages which both parties gain by the mediation of our Lord Jesus Christ, Eph 2:17. Christ, who purchased peace on the cross, came, partly in his own person, as to the Jews, who are here said to have been nigh, and partly in his apostles, whom he commissioned to preach the gospel to the Gentiles, who are said to have been afar off, in the sense that has been given before. And preached peace, or published the terms of reconciliation with God and of eternal life. Note here, When the messengers of Christ deliver his truths, it is in effect the same as if he did it immediately himself. He is said to preach by them, insomuch that he who receiveth them receiveth him, and he who despiseth them (acting by virtue of his commission, and delivering his message) despiseth and rejecteth Christ himself. Now the effect of this peace is the free access which both Jews and Gentiles have unto God (Eph 2:18): For through him, in his name and by virtue of his mediation, we both have access or admission into the presence of God, who has become the common reconciled Father of both: the throne of grace is erected for us to come to, and liberty of approach to that throne is allowed us. Our access is by the Holy Spirit. Christ purchased for us leave to come to God, and the Spirit gives us a heart to come and strength to come, even grace to serve God acceptably. Observe, We draw nigh to God, through Jesus Christ, by the help of the Spirit. The Ephesians, upon their conversion, having such an access to God, as well as the Jews, and by the same Spirit, the apostle tells them, Now therefore you are no more strangers and foreigners, Eph 2:19. This he mentions by way of opposition to what he had observed of them in their heathenism: they were now no longer aliens from the commonwealth of Israel, and no longer what the Jews were wont to account all the nations of the earth besides themselves (namely, strangers to God), but fellow-citizens with the saints, and of the household of God, that is, members of the church of Christ, and having a right to all the privileges of it. Observe here, The church is compared to a city, and every converted sinner is free of it. It is also compared to a house, and every converted sinner is one of the domestics, one of the family, a servant and a child in God's house. In Eph 2:20 the church is compared to a building. The apostles and prophets are the foundation of that building. They may be so called in a secondary sense, Christ himself being the primary foundation; but we are rather to understand it of the doctrine delivered by the prophets of the Old Testament and the apostles of the New. It follows, Jesus Christ himself being the chief corner-stone. In him both Jews and Gentiles meet, and constitute one church; and Christ supports the building by his strength: In whom all the building, fitly framed together, etc., Eph 2:21. All believers, of whom it consists, being united to Christ by faith, and among themselves by Christian charity, grow unto a holy temple, become a sacred society, in which there is much communion between God and his people, as in the temple, they worshipping and serving him, he manifesting himself unto them, they offering up spiritual sacrifices to God and he dispensing his blessings and favours to them. Thus the building, for the nature of it, is a temple, a holy temple; for the church is the place which God hath chosen to put his name there, and it becomes such a temple by grace and strength derived from himself - in the Lord. The universal church being built upon Christ as the foundation-stone, and united in Christ as the corner-stone, comes at length to be glorified in him as the top-stone: In whom you also are built together, etc., Eph 2:22. Observe, Not only the universal church is called the temple of God, but particular churches; and even every true believer is a living temple, is a habitation of God through the Spirit. God dwells in all believers now, they having become the temple of God through the operations of the blessed Spirit, and his dwelling with them now is an earnest of their dwelling together with him to eternity.
Tyndale Open Study Notes
2:14 Christ himself has brought peace to us: Peace with God (2:16-17; Rom 5:1, 10-11, 18-21; Col 1:20-22) and between Jews and Gentiles (see Eph 2:15-16; 4:3). • the wall of hostility that separated us: Social and religious practices traditionally divided Jews from Gentiles. A low wall around the Temple in Jerusalem marked the boundary beyond which Gentiles were not allowed to step. It symbolized the distinction Jews drew between themselves and Gentiles.
Ephesians 2:14
One in Christ
13But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.14For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility15by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace
- Scripture
- Sermons
- Commentary
The Local Church 1 - Part 2
By William MacDonald3.3K09:25JHN 3:3ACT 2:1ROM 12:51CO 12:12GAL 3:28EPH 1:22EPH 2:14COL 1:26REV 20:6
This sermon delves into the distinction between Israel and the church, emphasizing that they are not a continuum but rather distinct entities in God's plan. It highlights how Israel is not a mystery and has an earthly focus, while the church is a mystery, entered by spiritual birth, and has a heavenly focus. The unity of the universal church, comprising believers from all backgrounds, is also underscored as a powerful testament to the gospel's transformative nature.
The Cross at the Center - Part 2
By Derek Prince2.3K28:22LUK 11:21ROM 4:22EPH 2:14COL 2:13REV 12:10This sermon by Derek Prince Ministries emphasizes the significance of the cross at the center of Christianity, highlighting how the cross is the sole basis for the total defeat of Satan. Through the cross, Jesus administered a permanent defeat to Satan, disarming principalities and powers. The sermon delves into the importance of faith as the key to righteousness, explaining how faith alone, not works or the law, is the basis for being counted righteous before God. It also addresses the issue of guilt and how believers can overcome Satan's accusations through the blood of Jesus and their personal testimony.
Gods Order in Christ - Part 3
By T. Austin-Sparks2.2K41:09Order In ChristMAT 27:51JHN 17:232CO 5:17EPH 2:14COL 2:15HEB 9:12REV 5:9In this sermon, the preacher emphasizes the importance of unity and harmony in the church and in the world. He highlights that the cross of the Lord Jesus is the key to overcoming divisions and reuniting all things in Christ. The sermon also addresses the influence of evil forces that seek to disrupt and divide humanity. The preacher emphasizes that victory over these forces can only be achieved through understanding and applying the value of the cross and the blood of Jesus.
Church History - Session 1 (The Book of Acts 2)
By Edgar F. Parkyns2.1K49:15MAT 6:33ACT 9:3ACT 11:25GAL 1:15EPH 2:14In this sermon, the speaker recounts the story of Peter and Cornelius from the book of Acts in the Bible. Peter, a Jew, receives a vision from God three times, which he initially struggles to understand. Meanwhile, Cornelius, a Roman centurion, is also visited by an angel and sends messengers to invite Peter to his house. Peter eventually realizes that he is meant to go to Cornelius and preach the gospel to the Gentiles. He preaches about Jesus, emphasizing that God accepts all who hear Him and do His righteousness. As Peter speaks, the Holy Spirit falls upon Cornelius and his household, and they begin speaking in tongues and praising God. Peter is amazed and realizes that God has accepted the Gentiles into the faith.
K-474 the Mercy Seat of God
By Art Katz1.8K50:46Mercy SeatGEN 2:24EXO 25:17PSA 85:10MAT 6:33EPH 2:14HEB 13:81JN 1:5In this sermon, the speaker reflects on the lack of penmanship exercises in today's society and the instant gratification culture we live in. He expresses his concern about the superficiality of some sermons and the need for a deeper, more holy approach to preaching. The speaker highlights various contradictions and paradoxes in life and emphasizes the importance of coming into a place prepared by the blood of God's Son. He urges the audience to wait upon the Lord in the holiest place and seek the ultimate union of truth and mercy.
Fitly Framed Together
By Tim Conway1.6K1:09:37EPH 2:14EPH 2:19
This sermon emphasizes the importance of racial unity and diversity within the church, highlighting the need to break down barriers and embrace different ethnicities as one body in Christ. The speaker shares personal experiences and challenges the congregation to value and fight for racial diversity as a testimony to the power of the Gospel and the unity found in Christ.
(Through the Bible) Luke 14-15
By Chuck Smith1.6K54:40ISA 55:1MAT 6:33MAT 22:2LUK 14:16LUK 19:5EPH 2:14REV 3:20In this sermon, the preacher tells the story of the prodigal son from the Bible. The younger son asks his father for his inheritance and goes to a far country where he squanders all his money in reckless living. A famine strikes the land, and the son is left in poverty, working with pigs. He realizes his mistake and decides to return to his father, confessing his sins and asking to be treated as a hired servant. However, when the father sees his son from a distance, he runs to him, embraces him, and celebrates his return. The preacher emphasizes the importance of repentance and the joy in heaven when a sinner repents.
Epistle to the Ephesians
By Ignatius of Antioch1.3K17:48Audio BooksJHN 6:53EPH 2:14COL 1:151TH 5:171TI 4:13JAS 2:181PE 4:8The sermon transcript emphasizes the importance of running in harmony with the mind of God and following the teachings of Jesus Christ. It encourages believers to strive for peace and unity, as faith and love are the foundation of a noble life. The transcript also highlights the significance of actions over mere profession of faith, as one's true character is revealed through their deeds. Additionally, it emphasizes the need for frequent gatherings for thanksgiving and worship, as well as the importance of being in unity with the bishop and the church.
Watching Men Die
By Rolfe Barnard1.1K58:37ECC 12:5ISA 64:6MAT 7:24MRK 4:35ACT 2:47ROM 10:14EPH 2:14In this sermon, the preacher discusses the concept of death and what happens to a person's body and spirit after they die. He emphasizes that according to the Bible, when a person dies, their body returns to the earth and their spirit returns to God. The preacher shares a personal story of a conversation with a guard in a death row prison, who witnessed a condemned woman's fear of death. The preacher highlights the importance of understanding and accepting the reality of death, and encourages listeners to seek comfort and assurance in the teachings of the Bible.
Truth and Error - Part 2 - Truth and Error (Compilation)
By Compilations83420:51CompilationMAT 6:24ROM 8:11CO 1:10EPH 2:141TI 4:1HEB 11:61JN 2:3In this sermon, the preacher emphasizes the importance of not loving the world or its desires. He references the Israelites in the wilderness who constantly lusted after worldly things and were dissatisfied. The preacher warns against being led by the flesh and sinful nature, as it leads to restlessness and separation from God. He also highlights the danger of departing from the faith and being deceived by false spirits. The sermon concludes with a call to love Jesus wholeheartedly and to be cautious of having a divided heart between God and the world.
Peacemakers
By Anton Bosch72849:09PeacemakersMAT 5:11MAT 6:33MAT 27:50EPH 2:14EPH 6:15COL 1:19COL 1:23In this sermon, the preacher focuses on the concept of making peace, both with God and with others. He emphasizes the importance of preaching the Gospel and leading others to repentance and acceptance of salvation. The preacher also highlights the role of intercession in pleading for people to be saved and transformed by the Spirit of God. The sermon references Colossians 1:19, which speaks about the reconciliation of all things through the blood of Jesus' cross, and Luke 23, where Jesus is accused of being a troublemaker. The preacher concludes by addressing the apparent contradiction of Jesus bringing both peace and a sword, emphasizing the need for peace to be achieved through the cross of Calvary.
Unpredestined
By S.I. Emery68859:29JHN 15:18ROM 8:14ROM 8:28ROM 8:30EPH 2:1EPH 2:9EPH 2:14In this sermon, the preacher discusses the condemnation that comes when people choose darkness over light. He emphasizes the importance of taking action and not just giving advice. The preacher also mentions the concept of illusion and the need to revisit and apply the teachings of the Bible. He acknowledges that reading and learning can be tiresome, but suggests that there is a second word or deeper understanding that needs to be grasped. The sermon touches on various topics such as the sinfulness of man, the atonement, and the influence of the world. The preacher encourages listeners to live according to God's standards rather than conforming to worldly ways.
God's Ultimate Purpose Revealed
By Tim Conway5871:02:13EPH 1:10EPH 2:14
This sermon focuses on Ephesians 1:10, highlighting God's ultimate purpose revealed in Christ to unite all things in heaven and on earth. The mystery of God's will is unveiled through the plan for the fullness of time, emphasizing the reconciliation and unity brought about by the cross of Jesus Christ. The unity in Christ involves the inclusion of Gentiles as fellow heirs, breaking down the dividing walls of hostility between Jew and Gentile, and bringing all believers together under the headship of Christ. The sermon emphasizes the unstoppable nature of God's plan, the importance of regeneration in bringing about unity, and the ultimate hope and glory awaiting believers in eternity.
Man's Fundamental Need Is Peace With God
By Tim Conway46851:20MAT 28:18EPH 2:14EPH 2:16
This sermon delves into Ephesians 2:17-18, emphasizing the message of peace that Christ preached to both the Gentiles (far off) and the Jews (near). It explores the significance of Christ being the source of peace, breaking down barriers, and reconciling all to God through His sacrifice on the cross. The sermon highlights the Trinity in verse 18 and the ongoing work of Christ through His church to proclaim the message of peace to all. It challenges listeners to recognize their need for peace with God, whether they are far off in sin or near but lacking true reconciliation.
What Christ Accomplished on the Cross
By Zac Poonen4611:08:56MAT 16:18ROM 6:6EPH 2:14COL 2:15HEB 2:14
This sermon emphasizes the significance of surrendering to God and the mystery of the church, as revealed in Ephesians and Matthew. It delves into the challenges of uniting diverse individuals into one body, highlighting the difficulty of building unity amidst cultural differences and personal preferences. The sermon underscores the need to understand the profound impact of Jesus' sacrifice on the cross, including the cancellation of our debt of sin, the crucifixion of our old self, and the defeat of Satan's power. It calls for a deep commitment to the way of the cross, leading to a transformed life and a heavenly perspective in all aspects of living.
Christ Is God by Nature
By Martin Luther0JHN 1:1ACT 10:36ROM 3:24EPH 2:14COL 1:191JN 1:9Martin Luther emphasizes the importance of confirming our faith in Christ as very God, as Satan relentlessly attacks our faith knowing it is the victory that overcomes him and the world. Paul attributes divine powers to Christ, such as the ability to dispense grace and peace, which only God can create. By acknowledging Christ's ability to create and give blessings like grace, peace, everlasting life, righteousness, and forgiveness of sins, it becomes clear that Christ is truly God.
Cross: Peace by the Cross
By G. Campbell Morgan0ReconciliationPeace With GodPSA 34:14ISA 48:22MAT 5:9JHN 14:27ROM 5:12CO 5:18EPH 2:14PHP 4:7COL 1:20HEB 12:14G. Campbell Morgan emphasizes that true peace in human experience stems from forgiveness and purity, asserting that sin disrupts harmony with God and leads to inner turmoil. He explains that without reconciliation with God, individuals cannot achieve peace within themselves or with others, resulting in societal discord and a lack of harmony with nature. Morgan highlights that peace is attainable through the sacrifice of Christ on the Cross, which restores relationships with God, self, and creation. He encourages believers to seek peace through faith in Christ, who is the source of all reconciliation and harmony. Ultimately, Morgan calls for individuals to embrace the peace that comes from God, which transcends understanding and transforms lives.
What Is the Power of Gathering?
By H.J. Vine0MAT 18:201CO 12:13EPH 2:142TH 2:1HEB 10:25H.J. Vine delves into the significance of the gathering power of the Holy Spirit in forming believers into one body with Christ as the Head, emphasizing the transition from the old state to the new order established by divine grace. Various scriptures are explored to illustrate different aspects of gathering, from the abiding presence of Christ when two or three are gathered in His name to the importance of assembling together for edification, ministry, and encouragement as the day of the Lord's return draws near.
Peace Declared
By D.L. Moody0Faith and TrustPeace in ChristISA 26:3MAT 11:28JHN 14:27JHN 16:33ROM 5:1EPH 2:14PHP 4:7COL 1:20HEB 12:21PE 5:7D.L. Moody illustrates the concept of peace through a story of French sailors who, despite being in distress, hesitated to enter an English port due to fear of war. They eventually learned that peace had been declared, paralleling how many people fail to believe in the peace Jesus offers through His sacrifice on the Cross. Moody emphasizes that true peace comes from focusing on Christ rather than oneself, encouraging believers to trust in the Lord for everlasting strength. He reminds us that faith is an outward look towards Jesus, who provides peace for our conscience and hearts. Ultimately, Moody calls for acceptance of the peace that Christ has made available to all.
The Lord Our Peace
By Octavius Winslow0Peace in ChristThe Atonement of JesusISA 26:3ISA 27:5JHN 14:27ROM 5:1EPH 2:14PHP 4:7COL 3:152TH 3:161TI 2:5HEB 7:25Octavius Winslow emphasizes that Jesus is our peace, highlighting the importance of understanding that true peace comes not from our own efforts but from Christ himself. He explains that peace is a foundational grace of the Spirit, accessible to believers even in the absence of joy, and that it is through faith in Jesus and His atoning work that we can experience this peace. Winslow encourages believers to anchor their faith in Christ, who bore our sins and secured our reconciliation with God, ensuring that we can find peace even amidst life's storms. He reminds us that maintaining our peace requires vigilance against temptation and a close walk with Jesus, who is the source of our tranquility. Ultimately, the sermon reassures us that God's peace, which surpasses all understanding, is available to those who trust in Him.
Justified!
By J.C. Ryle0Peace With GodJustificationISA 57:21JHN 3:16ACT 16:31ROM 4:5ROM 5:12CO 5:21GAL 3:13EPH 2:14PHP 4:7HEB 8:1J.C. Ryle emphasizes the profound significance of being justified by faith, which grants true peace with God through Jesus Christ. He outlines four key points: the privilege of peace with God, the source of this peace through justification, the foundation of justification in Christ, and the necessity of faith to receive these blessings. Ryle warns that without understanding justification, one risks eternal ruin, and he urges readers to seek this peace actively. Ultimately, he calls for a personal relationship with Christ as the only means to attain true peace and justification.
After Love, What?
By D.L. Moody0PeaceFaith in ChristISA 48:22MAT 11:28JHN 16:33ROM 5:1EPH 2:14PHP 4:7COL 3:15D.L. Moody emphasizes that after love comes peace, which is a state already established by Christ's sacrifice on the Cross. He illustrates that many people mistakenly try to create peace through their own efforts, akin to someone trying to generate light in a dark cellar instead of stepping into the sunlight. Moody asserts that true peace is a condition we enter into by faith, not something we manufacture ourselves, and that sin is the only barrier to experiencing this peace. He reminds us that Jesus is the author of peace, and despite the tribulations of life, we can find a lasting peace that remains undisturbed within us. Ultimately, peace is a legacy given to us by Christ, distinct from the fleeting peace of the world.
Men in the Fall Are in Wars and Strife
By George Fox0Peace in ChristTransformation from the FallISA 26:3MAT 11:28JHN 10:10JHN 14:27ROM 5:122CO 5:17EPH 2:14PHP 4:7COL 1:201PE 5:10George Fox emphasizes that humanity, in its fallen state, is engulfed in wars and strife, but through the truth found in Christ, peace can be restored. He contrasts the eternal, unchanging nature of the 'everlasting seed of God' with the transient struggles of those who remain in the fall. Fox calls for individuals to awaken from their spiritual slumber and seek the second Adam, Jesus Christ, who offers life, peace, and rest. He encourages believers to gather in the name of Christ, who never changes, to experience true unity and spiritual fellowship. Ultimately, Fox urges all to leave behind the turmoil of the old Adam and embrace the peace found in the new creation in Christ.
The Speaker, the Listener, the Peace.
By Horatius Bonar0Listening to GodPeace and HolinessPSA 85:8ISA 26:3MAT 11:28JHN 14:27ROM 5:12CO 5:18EPH 2:14PHP 4:7COL 3:15HEB 12:14Horatius Bonar emphasizes the importance of listening to God, who speaks peace to His people. He outlines the roles of the listener, the speaker, and the message, highlighting that true peace comes from God and is essential for a holy life. Bonar explains that peace must precede holiness, as reconciliation with God is the foundation for spiritual growth. He warns against returning to folly, urging believers to embrace the peace offered by God and live consistently in holiness. The sermon calls for a life dedicated to listening to God's voice and responding to His message of peace.
The Middle Wall
By Elijah Goodwin0MAT 16:18JHN 12:26ACT 8:37GAL 3:28EPH 2:14EPH 4:4HEB 2:4Elijah Goodwin preaches about the significance of unity in the church, emphasizing the breaking down of barriers between believers of different backgrounds and the formation of one body in Christ. He delves into the historical context of the early church, highlighting the controversy surrounding the inclusion of Gentile believers and the abolishment of the law of commandments to create a new man. Goodwin draws practical conclusions, stressing that God only establishes one church at a time, gives its laws and ordinances, and accompanies its formation with divine manifestations. He underscores the importance of the church of Christ and the need for peacemaking among believers to follow the example set by Jesus.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
For he is our peace - Jesus Christ has died for both Jews and Gentiles, and has become a peace-offering, שלום shalom, to reconcile both to God and to each other. Who hath made both one - Formed one Church out of the believers of both people. The middle wall of partition - By abolishing the law of Jewish ordinances, he has removed that which kept the two parties, not only in a state of separation, but also at variance. This expression, the middle wall, can refer only to that most marked distinction which the Jewish laws and customs made between them and all other nations whatsoever. Some think it refers to their ancient manner of living among the Gentiles, as they always endeavored to live in some place by themselves, and to have a river or a wall between them and their heathen neighbors. Indeed, wherever they went, their own rites, ordinances, and customs were a sufficient separation between them and others; and as Jesus Christ abolished those customs, admitting all into his Church, both Jews and Gentiles, by repentance and faith, he may be said to have broken down the middle wall of partition. When, at the death of Christ, the veil of the temple was rent from the top to the bottom, it was an emblem that the way to the holiest was laid open, and that the people at large, both Jews and Gentiles, were to have access to the holiest by the blood of Jesus. Some think there is an allusion here to the wall called chel, which separated the court of Israel from the court of the Gentiles; but this was not broken down till the temple itself was destroyed: and to this transaction the apostle cannot be supposed to allude, as it did not take place till long after the writing of this epistle.
Jamieson-Fausset-Brown Bible Commentary
he--Greek, "Himself" alone, pre-eminently, and none else. Emphatical. our peace--not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities (Eph 2:15; Isa 9:5-6; Isa 53:5; Mic 5:5; Col 1:20). His title, "Shiloh," means the same (Gen 49:10). the middle wall of partition--Greek, ". . . of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" between "both" and God (Eph 2:15), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare Eze 44:7; Act 21:28). Thus this twofold wall represented the Sinaitic law, which both severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the strength of the partition, so "fence" implies that it was easily removed by God when the due time came.
John Gill Bible Commentary
For he is our peace,.... The author of peace between Jew and Gentile: there was a great enmity of the Jew against the Gentile, and of the Gentile against the Jew; and chiefly on account of circumcision, the one being without it, and the other insisting on it, and branding one another with nicknames on account of it; but Christ has made peace between them by abrogating the ceremonial law, which was the occasion of the difference, and by sending the Gospel of peace to them both, by converting some of each, and by granting the like privileges to them all, as may be observed in the following verses: and Christ is the author of peace between God and his people; there is naturally in man an enmity to God; sin has separated chief friends; nor can man make his peace with God; what he does, or can do, will not do it; and what will, he cannot do; Christ is the only fit and proper person for this work, being a middle person between both, and is only able to effect it, being God as well as man; and so could draw nigh to God, and treat with him about terms of peace, and agree to them, and perform them; and which he has brought about by his blood, his sufferings and death; and which is made on honourable terms, by a full satisfaction to the law and justice of God; and so is a lasting one, and attended with a train of blessings: moreover, Christ is the donor of peace, of external peace in his churches, and of internal peace of conscience, and of eternal peace in heaven: this is one of the names of the Messiah with the Jews (b); "says R. Jose the Galilean, even the name of the Messiah is called "peace"; as it is said, Isa 9:6 "the everlasting Father, the Prince of peace";'' see Mic 5:5 where it is said, "and this man shall be the peace"; which the Jewish (c) writers understand of the Messiah: who hath made both one; Jews and Gentiles, one people, one body, one church; he united them together, and caused them to agree in one, and made them to be of one mind and judgment by the above methods; as well as he gathered them together in one, in one head, himself, who represented them all: and hath broken down the middle wall of partition between us; the ceremonial law, which was made up of many hard and intolerable commands, and distinguished, and divided, and kept up a division between Jews and Gentiles: so the Jews call the law a wall, "if she be a wall", Sol 8:9 , "this is the law", say they (d): and hence we read of , "the wall of the law" (e); and sometimes the phrase, a "partition wall", is used for a division or disagreement; so R. Benjamin says (f), that between the Karaites and Rabbanites, who were the disciples of the wise men, there was "a middle wall of partition"; a great difference and distance; and such there was between the Jew and Gentile, by reason of the ceremonial law; but Christ removed it, and made up the difference: the allusion seems to be to the wall which divided the court of Israel from the court of the Gentiles, in the temple, and which kept them at a distance in worship. (b) Perek Shalom, fol. 20. 1. Baal Hatturim in Numb. xxv. 12. (c) Vid. Kimchi in loc. (d) T. Bab. Pesachim, fol. 87. 1. (e) Caphtor, fol. 95. 1. & 101. 1. (f) Itinerar. p. 28.
Matthew Henry Bible Commentary
We have now come to the last part of the chapter, which contains an account of the great and mighty privileges that converted Jews and Gentiles both receive from Christ. The apostle here shows that those who were in a state of enmity are reconciled. Between the Jews and the Gentiles there had been a great enmity; so there is between God and every unregenerate man. Now Jesus Christ is our peace, Eph 2:14. He made peace by the sacrifice of himself; and came to reconcile, 1. Jews and Gentiles to each other. He made both one, by reconciling these two divisions of men, who were wont to malign, to hate, and to reproach each other before. He broke down the middle wall of partition, the ceremonial law, that made the great feud, and was the badge of the Jews' peculiarity, called the partition-wall by way of allusion to the partition in the temple, which separated the court of the Gentiles from that into which the Jews only had liberty to enter. Thus he abolished in his flesh the enmity, Eph 2:15. By his sufferings in the flesh, to took away the binding power of the ceremonial law (so removing that cause of enmity and distance between them), which is here called the law of commandments contained in ordinances, because it enjoined a multitude of external rites and ceremonies, and consisted of many institutions and appointments about the outward parts of divine worship. The legal ceremonies were abrogated by Christ, having their accomplishment in him. By taking these out of the way, he formed one church of believers, whether they had been Jews or Gentiles. Thus he made in himself of twain one new man. He framed both these parties into one new society, or body of God's people, uniting them to himself as their common head, they being renewed by the Holy Ghost, and now concurring in a new way of gospel worship, so making peace between these two parties, who were so much at variance before. 2. There is an enmity between God and sinners, whether Jews and Gentiles; and Christ came to slay that enmity, and to reconcile them both to God, Eph 2:16. Sin breeds a quarrel between God and men. Christ came to take up the quarrel, and to bring it to an end, by reconciling both Jew and Gentile, now collected and gathered into one body, to a provoked and an offended God: and this by the cross, or by the sacrifice of himself upon the cross, having slain the enmity thereby. He, being slain or sacrificed, slew the enmity that there was between God and poor sinners. The apostle proceeds to illustrate the great advantages which both parties gain by the mediation of our Lord Jesus Christ, Eph 2:17. Christ, who purchased peace on the cross, came, partly in his own person, as to the Jews, who are here said to have been nigh, and partly in his apostles, whom he commissioned to preach the gospel to the Gentiles, who are said to have been afar off, in the sense that has been given before. And preached peace, or published the terms of reconciliation with God and of eternal life. Note here, When the messengers of Christ deliver his truths, it is in effect the same as if he did it immediately himself. He is said to preach by them, insomuch that he who receiveth them receiveth him, and he who despiseth them (acting by virtue of his commission, and delivering his message) despiseth and rejecteth Christ himself. Now the effect of this peace is the free access which both Jews and Gentiles have unto God (Eph 2:18): For through him, in his name and by virtue of his mediation, we both have access or admission into the presence of God, who has become the common reconciled Father of both: the throne of grace is erected for us to come to, and liberty of approach to that throne is allowed us. Our access is by the Holy Spirit. Christ purchased for us leave to come to God, and the Spirit gives us a heart to come and strength to come, even grace to serve God acceptably. Observe, We draw nigh to God, through Jesus Christ, by the help of the Spirit. The Ephesians, upon their conversion, having such an access to God, as well as the Jews, and by the same Spirit, the apostle tells them, Now therefore you are no more strangers and foreigners, Eph 2:19. This he mentions by way of opposition to what he had observed of them in their heathenism: they were now no longer aliens from the commonwealth of Israel, and no longer what the Jews were wont to account all the nations of the earth besides themselves (namely, strangers to God), but fellow-citizens with the saints, and of the household of God, that is, members of the church of Christ, and having a right to all the privileges of it. Observe here, The church is compared to a city, and every converted sinner is free of it. It is also compared to a house, and every converted sinner is one of the domestics, one of the family, a servant and a child in God's house. In Eph 2:20 the church is compared to a building. The apostles and prophets are the foundation of that building. They may be so called in a secondary sense, Christ himself being the primary foundation; but we are rather to understand it of the doctrine delivered by the prophets of the Old Testament and the apostles of the New. It follows, Jesus Christ himself being the chief corner-stone. In him both Jews and Gentiles meet, and constitute one church; and Christ supports the building by his strength: In whom all the building, fitly framed together, etc., Eph 2:21. All believers, of whom it consists, being united to Christ by faith, and among themselves by Christian charity, grow unto a holy temple, become a sacred society, in which there is much communion between God and his people, as in the temple, they worshipping and serving him, he manifesting himself unto them, they offering up spiritual sacrifices to God and he dispensing his blessings and favours to them. Thus the building, for the nature of it, is a temple, a holy temple; for the church is the place which God hath chosen to put his name there, and it becomes such a temple by grace and strength derived from himself - in the Lord. The universal church being built upon Christ as the foundation-stone, and united in Christ as the corner-stone, comes at length to be glorified in him as the top-stone: In whom you also are built together, etc., Eph 2:22. Observe, Not only the universal church is called the temple of God, but particular churches; and even every true believer is a living temple, is a habitation of God through the Spirit. God dwells in all believers now, they having become the temple of God through the operations of the blessed Spirit, and his dwelling with them now is an earnest of their dwelling together with him to eternity.
Tyndale Open Study Notes
2:14 Christ himself has brought peace to us: Peace with God (2:16-17; Rom 5:1, 10-11, 18-21; Col 1:20-22) and between Jews and Gentiles (see Eph 2:15-16; 4:3). • the wall of hostility that separated us: Social and religious practices traditionally divided Jews from Gentiles. A low wall around the Temple in Jerusalem marked the boundary beyond which Gentiles were not allowed to step. It symbolized the distinction Jews drew between themselves and Gentiles.