(2 b.) Ephesians 2:14-18 pass on from the description of the call of the heathen to personal union with God in Christ, to dwell on the perfect unity and equality of Jew and Gentile with each other in Him, and the access of both to the Father.

(14) He (Himself) is our peace.--There is clearly allusion, as to the many promises in the Old Testament of the "Prince of Peace" (Isaiah 9:5-6, et al.), so still more to the "Peace of Earth" of the angelic song of Bethlehem, and to the repeated declarations of our Lord, such as, "Peace I leave with you: My peace I give unto you." Here, however, only is our Lord called not the giver of peace, but the peace itself--His own nature being the actual tie of unity between God and mankind, and between man and man. Through the whole passage thus introduced there runs a double meaning, a declaration of peace in Christ between Jew and Gentile, and between both and God; though it is not always easy to tell of any particular expression, whether it belongs to this or that branch of the meaning, or to both. It is well to compare it with the obvious parallel in Colossians 2:13-14, where (in accordance with the whole genius of that Epistle) there is found only the latter branch of the meaning, the union of all with the Head, not the unity of the various members of the Body.

Who hath made both one, and hath broken down the middle wall of partition between us.--In this verse the former subject is begun. The reunion of Jew and Gentile is described in close connection with the breaking down of "the middle wall of the partition" (or, hedge). The words "between us" are not in the original, and Chrysostom interprets the partition as being, not between Jew and Gentile, but between both and God. But the former idea seems at any rate to predominate in this clause. Whether "the middle wall of the hedge" refers to the wall separating the court of the Gentiles from the Temple proper (Jos. Ant. xv. ? 5), and by an inscription denouncing death to any alien who passed it (see Lewin's St. Paul, vol. ii., p. 133), or to the "hedge" set about the vineyard of the Lord (Isaiah 5:2; comp. Matthew 22:33)--to which probably the Jewish doctors alluded when they called their ceremonial and legal subtleties "the hedge" of the Law--has been disputed. It may, however, be noted that the charge of bringing Trophimus, an Ephesian, beyond that Temple wall had been the cause of St. Paul's apprehension at Jerusalem (Acts 21:29), and nearly of his death. Hence the Asiatic churches might well be familiar with its existence. It is also notable that this Temple-partition suits perfectly the double sense of this passage: for, while it was primarily a separation between Jew and Gentile, it was also the first of many partitions--of which the "veil of the Temple" was the last--cutting all men off from the immediate presence of God. At our Lord's death the last of these partitions was rent in twain; how much more may that death be described as breaking down the first!

Verse 14. - For he is our peace. Explanatory of the preceding verse - of the way by which we are brought nigh. Christ is not only our Peacemaker, but our Peace, and that in the fullest sense, the very substance and living spring of it, establishing it at the beginning, keeping it up to the end; and the complex notion of peace is here not only peace between Jew and Gentile, but between God and both. Consult Old Testament predictions of peace in connection with Messiah (Isaiah 9:5, 6; Micah 5:5; Zechariah 9:10, etc.). Who made both one; literally, both things, both elements; so that there is now no ground for separating between a Jewish element and a Gentile; they are unified. And broke down the middle wall of the partition. The general idea is obvious; the particular allusion is less easily seen. Some think it is to the veil that separated the holy of holies from the holy place (Hebrews 10:20); but that could hardly be called a wall. Others the wall that separated the court of the Jew from that of the Gentiles; but that wall was literally standing when the apostle wrote, and besides, the Ephesians could not be supposed to be so familiar with it as to make it a suitable illustration for them. In the absence of any specific allusion, it is best to understand the words generally, "broke down that which served as a middle wall of partition" - what is mentioned immediately in the following verse.

2:14-18 Jesus Christ made peace by the sacrifice of himself; in every sense Christ was their Peace, the author, centre, and substance of their being at peace with God, and of their union with the Jewish believers in one church. Through the person, sacrifice, and mediation of Christ, sinners are allowed to draw near to God as a Father, and are brought with acceptance into his presence, with their worship and services, under the teaching of the Holy Spirit, as one with the Father and the Son. Christ purchased leave for us to come to God; and the Spirit gives a heart to come, and strength to come, and then grace to serve God acceptably.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, Isaiah 9:6 "the everlasting Father, the Prince of peace";''

see Micah 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 Numbers 25.12. (c) Vid. Kimchi in loc. (d) T. Bab. Pesachim, fol. 87. 1.((e) Caphtor, fol. 95. 1. & 101. 1.((f) Itinerar. p. 28.