Ephesians 2:13-18 [13] But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. [14]For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility [15]by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, [16]and might reconcile us both to God in one body through the cross, thereby killing the hostility. [17] And he came and preached peace to you who were far off and peace to those who were near. [18] For through him we both have access in one Spirit to the Father. (ESV)
There is a difference in describing people to make legitimate distinctives verses stereotypes. The philosophy of Cultural Marxism is behind many of the present ideologies and movements that seek the denial of legitimate distinctives. Even after coming to Christ we still retain legitimate distinctives of gender, ethnicity, gifts, talents and interests. One key element, manifesting itself as a part of sinful human nature is to build barriers that shut out people from what they can be in Christ. In Ephesus some of the greatest barriers existed between slaves and the free, men and women, Greeks and those they considered barbarians. These barriers manifested in disunity among the people of God which was a special heartache to God (Jn. 17:11-23; 1 Cor. 12:12-13)
Just as a physical body has a common principle of life flowing through it, so does the Body of Christ, His church. The Spirit of God puts the life of God in the soul of every person who trusts in Jesus Christ and unites that person with every other believer in the same eternal realm. In the kingdom of Jesus Christ all barriers come down. Spiritually, in Him there are no walls, no classes, no castes, no races, no gender, no distinctions of any sort. Yet beautifully, we retain a special distinctiveness that allow us to minister in a unique way for a special purpose. In the Kingdom of God there is spiritual unity manifesting itself in practical, purposeful diversity. That is the kind of unity through diversity Jesus Christ gives to His people and that He commands them to maintain (Eph. 4:3-13).
In Ephesians 2:12-18, the Apostle Paul shows how believers are One in Christ through a 1) Peaceful Body (Ephesians 2:13–17) because of 2) Access to God (Ephesians 2:18).
Believers are One in Christ through a:
1) Peaceful Body (Ephesians 2:13–17)
Ephesians 2:13-17 [13] But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. [14]For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility [15]by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, [16]and might reconcile us both to God in one body through the cross, thereby killing the hostility. [17] And he came and preached peace to you who were far off and peace to those who were near. (ESV)
Those who once/formerly were far off were the Gentiles who had come to Christ. Far off was a common Jewish term used in rabbinical writings to describe Gentiles, those who were far away from the true God (cf. Isa. 57:19; Acts 2:39). Jews, on the other hand, considered themselves and their converts to be brought near to God because of their covenant relation to Him and the presence of His Temple in Jerusalem. But in Christ every person, Jew and Gentile alike, is brought near to God by the blood of Christ. And that nearness is not an external, national, geographic, or ceremonial nearness—but is a spiritual intimacy of union with the Lord Jesus Christ (cf. 1 Cor. 1:24). The sins of both Jews and Gentiles can be forgiven because of His death, and both can be brought near to God as never before, and so brought near to each other. Divisions are overcome, not by an approaching or a receiving on either side, but by Christ coming and making peace for both (Foulkes, F. (1989). Ephesians: an introduction and commentary (Vol. 10, pp. 88–89). Downers Grove, IL: InterVarsity Press.).
Therefore, the root cause of strife, discord, antagonism, enmity, hate, bitterness, fighting, war, conflict, and every other form of disunity and division is sin. The reason there is always perfect harmony in the godhead is that there is no sin in the godhead. Perfect holiness produces perfect harmony. And the only solution for divisions among people is the removal of sin, which Jesus Christ accomplished by the shedding of His own blood. Those who trust in His atoning work are freed from sin now in their new nature and will be practically and permanently freed from sin in their new bodies when they meet the Lord. The cleansing value of the blood of Christ immediately washes away the penalty of sin and ultimately washes away even its presence. Christ’s sacrifice atoned for the sins of all kinds of people—Jews and Gentiles. Jews and Gentiles alike could be guilty of spiritual pride—Jews for thinking that their faith and traditions elevated them above everyone else, Gentiles for trusting in their achievements, power, or position. Spiritual pride blinds us to our own faults and magnifies the faults of others (Barton, B. B., & Comfort, P. W. (1996). Ephesians (p. 52). Wheaton, IL: Tyndale House Publishers.)
In verse 14 the writer emphasizes that He, referring to Jesus mentioned in verse 13, He alone is our peace (cf. Isa. 9:6); there is no other source. Note that Paul does not say that Christ is “your” peace, as though Christ’s work is sufficient or necessary only for Gentiles. Rather, Christ’s work is effective for both Jew and Gentile, as our peace (Cohick, L. H. (2010). Ephesians (pp. 74–75). Eugene, OR: Cascade Books.). What laws, ordinances, ceremonies, sacrifices, and good deeds could not do to make peace between humanity and God, Jesus did. Those things could neither bring people into harmony with God or with each other. The term ‘peace’ in both Old and New Testaments came to denote well-being in the widest sense, including salvation, the source and giver of which is God alone. Peace was used for harmony among people (Acts 7:26; Gal. 5:22; Eph. 4:3; Jas. 3:18) and especially for the messianic salvation (Luke 1:79; 2:14; 19:42). The term could describe the content and goal of all Christian preaching, the message itself being called the gospel of peace (Eph. 6:15; cf. Acts 10:36; Eph. 2:17). The biblical concept of peace has to do with wholeness, particularly with reference to personal relationships. Peace describes an order established by the God of peace (1 Cor. 14:33; cf. Rom. 15:33; 16:20; Phil. 4:9). Christ himself is the mediator of that peace (Rom. 5:1; Col. 1:20). He gives peace to believers (2 Thess. 3:16); indeed, He himself is that peace. Christ not only brings peace and reconciliation; He is this peace or, to put it another way, peace is a person, Jesus Christ. In Col. 3:16 ‘the peace of Christ’ designates the peace which he both embodies and brings (cf. John 14:27) (O’Brien, P. T. (1999). The letter to the Ephesians (p. 193). Grand Rapids, MI: W.B. Eerdmans Publishing Co.). Neither war nor diplomacy can ever achieve a true and lasting peace, which is why humanity has made absolutely no progress in this matter. Jeremiah complained of the false prophets, ‘ “Peace, peace,” they say, when there is no peace’ (Jer. 6:14). So it is today. But whereas humanity has failed, Jesus Christ proclaimed on the eve of his death a victory over sin that yields true and lasting peace. ‘Peace I leave with you,’ Jesus claimed. ‘My peace I give to you. Not as the world gives do I give to you’ (John 14:27). The most profound teaching in the Bible on how Jesus Christ gives peace is found here in Ephesians 2:14, which begins with the great statement: ‘For he himself is our peace.’(Phillips, R. D. (2016). Ephesians (p. 203). Ross-shire, Scotland: Mentor.)
He made us both, referring to Jews (those who were “near”) and Gentiles (those who were “far off”), one, and has broken down in his flesh the dividing wall/barrier of hostility. The dividing wall/barrier of hostility alludes to the separation of the Court of the Gentiles from the rest of the Temple. Between that court and the Court of the Israelites was a sign that read, “No Gentile may enter within the barricade which surrounds the sanctuary and enclosure. Anyone who is caught doing so will have himself to blame for his ensuing death.” This physical barrier illustrated the barrier of hostility and hate that also separated the two groups. When Jerusalem fell in A.D. 70, this partition was demolished along with the temple itself. But Paul saw it as already destroyed by Christ at the cross (Wood, A. S. (1981). Ephesians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 40). Grand Rapids, MI: Zondervan Publishing House.)
Christ has forever broken down (the Greek aorist tense signifies completed action) every dividing wall as verse 15 indicates, by abolishing the Law of commandments expressed/contained in ordinances. When Jesus died on the cross He abolished every barrier between the redeemed and God and between each other. The greatest barrier between Jew and Gentile was the ceremonial law, the Law of commandments expressed/contained in ordinances. The feasts, sacrifices, offerings, laws of cleanliness and purification, and all other such distinctive outward commandments for the unique separation of Israel from the nations were abolished. Do you remember that incident from Matthew’s account of the death of Jesus in which, at the moment of his death, “the curtain of the temple was torn in two from top to bottom” (Matt. 27:51)? It is a reference to the veil between the Holy Place and the Holy of Holies, and the fact that it was torn in two from top to bottom indicates in as graphic a way as possible that as the result of Christ’s death, sin has been removed as a barrier between His redeemed and God, reconciliation has been achieved, and the way is now open for believers to approach God—one comes through faith in Jesus Christ and his work (Boice, J. M. (1988). Ephesians: an expositional commentary (p. 85). Grand Rapids, MI: Ministry Resources Library.).
That God’s moral law was not abolished is clear from the phrase expressed/contained in ordinances/ceremonies. His moral law reflects His own holy nature and therefore can never change (cf. Matt. 5:17–19). That is the law which for the Jews was summarized in the Ten Commandments and which for all people is written on their hearts (Rom. 2:15) and still commanded of them (Matt. 22:37–40; Rom. 13:8–10). Christ fulfilled the moral law, keeping all its requirements, but He abolished the Jewish ceremonial law. Thus, the requirements of the ceremonial law (the washings, the Sabbath restrictions, etc.) which had been such a barrier were gone. And since He fulfilled the moral law, taking away its condemnation, all of the redeemed have free access through grace (cf. 2 Corinthians 3:6–15) (Hughes, R. K. (1990). Ephesians: the mystery of the body of Christ (p. 92). Wheaton, IL: Crossway Books.).
All the ceremonial laws which distinguished and separated Jews from Gentiles were obliterated. Before Christ those groups could not eat together because of restricted foods, required washings, and ceremonial contamination. Now they could eat anything with anyone. Before Christ they could not worship together. A Gentile could not fully worship in the Jewish Temple, and a Jew would not worship in a pagan temple. In Christ they now worshiped together and needed no temple or other sacred place to sanctify it. All ceremonial distinctions and requirements were removed (cf. Acts 10:9–16; 11:17–18; Col. 2:16–17), that He might create/make in himself one new man in place of the two, so/thus making/establishing peace. The emphasis is again on in Himself, affirming that this new unity can occur only when people are united in the person of the Lord Jesus Christ. This is a PRESENT PASSIVE PARTICIPLE. Christ continues to make peace for those fallen children of Adam who will respond by repentance and faith. (Utley, R. J. (1997). Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians) (Vol. Volume 8, p. 93). Marshall, TX: Bible Lessons International.).
In His flesh points specifically to Jesus’ death on the cross, through which He nullified, annulled, made of no effect, and invalidated (abolishing, katargeo) the feud, discord, and alienation (enmity, echthra), thus establishing peace, as already indicated in verse 14. The new man created does not refer to something recently completed, such as a new car rolling off the assembly line—one of many other cars just like it. This new (Kainos) refers to (something new) in kind and quality, to a completely new model, unlike anything that existed before. The new person in Christ is not simply a Jew or Gentile who now happens to be a Christian. Such a person is no longer a Jew or Gentile but only a Christian. Every other characteristic is “former” (v. 11). Paul summed it up when he said, “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call upon Him; for ‘Whoever will call upon the name of the Lord will be saved’ ” (Rom. 10:12–13). (Christ) took sinful Jews and sinful Gentiles and through His cross made a “new man”—the church (Wiersbe, W. W. (1992). Wiersbe’s expository outlines on the New Testament (p. 543). Wheaton, IL: Victor Books.).
The words in verse 16 and might reconcile us both to God in one body through the cross demonstrate not only that Jew and Gentile are brought together but that together they are brought to God. Reconciliation to each other is inseparable from reconciliation to God. As both are brought to God, they are brought to each other. Reconcile is a rich term (apokatallasso) which holds the idea of turning from hostility to friendship. The double use of prepositions as prefixes (apo, kata) emphasizes the totality of this reconciliation (cf Col. 1:19–23). God’s reconciliation is already complete. He is ready to receive you if you are ready to come. Therefore, the message that goes out is “… be reconciled to God” (2 Cor. 5:20). If you will be reconciled, you will be brought into a new body, a body of believers, and it doesn’t make any difference whether you are Jew or Gentile. The color of your skin makes no difference. White, brown, red, black—all are one in Christ. We have been made one new (body), and we should have peace .( McGee, J. V. (1991). Thru the Bible commentary: The Epistles (Ephesians) (electronic ed., Vol. 47, p. 83). Nashville: Thomas Nelson.)
Please turn to 2 Corinthians 5
The hostility between God and His people ended in the sacrifice of Christ. He was the One who received the judicial sentence of God for sin. He paid the price of death which God required and thereby satisfied divine justice (cf. 2 Cor. 5:20). He became “a curse” for sinners (Gal. 3:13) and provided reconciliation of the believing sinner to God and to all other repentant sinners, regardless of race.
Paul explained it to the Corinthians:
2 Corinthians 5:17-21 [17] Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. [18]All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; [19]that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. [20] Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. [21] For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (ESV)
The death of Christ accomplished perfectly what God intended—bringing His redeemed to Himself. Verse 13 points to the blood of Christ, verse 15 focuses on the flesh of the dying Savior, and now in verse 16 Paul specifically mentions the place (the cross) where the blood was shed and the flesh was slain. How did the cross accomplish such reconciliation? Humanity cannot even reconcile themselves to each other, much less to God. The cross is God’s answer to Judaizing, racial discrimination, segregation, apartheid, anti–Semitism, bigotry, war, and every other cause and result of human strife. This, then, was the achievement of Christ’s cross. First, He abolished the law (its ceremonial regulations and moral condemnation) as a divisive instrument separating people from God and Jews from Gentiles. Secondly, He created a single new humanity out of its two former deep divisions, making peace between them. Thirdly, He reconciled this new united humanity to God, having killed through the cross all the hostility between us. Christ crucified has thus brought into being nothing less than a new, united human race, united in itself and united to its creator. (Stott, J. R. W. (1979). God’s new society: the message of Ephesians (p. 102). Downers Grove, IL: InterVarsity Press.)
Because of the action of God through the work of the cross, it resulted in killing/put to death the hostility/enmity between the redeemed and God (cf. Rom. 5:1, 10). He died to pay the penalty of the law that had been broken. He thus completely satisfied the righteous claims of God (MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1921). Nashville: Thomas Nelson.)
The One who “Himself is our peace” (v 14) in verse 17 is described as the one who came and preached peace to you who were far off/away, and peace to those who were near. Euangelizo (preached) literally means to bring or announce good news, and is almost always used in the New Testament of proclaiming the gospel, the good news of salvation through Jesus Christ. From that and related Greek terms we get such English words as evangelize, evangelist, and evangelical. The phrase in our text might therefore be rendered, He came and gospeled, or evangelized, peace. As stated in verse 13, those who were far off/away are Gentiles and those who were near are Jews. Every person, Jew and Gentile alike, has access to God’s peace through Christ. At this point it seems clear that the reconciliation of Gentile and Jew in Christ is predicated on and enabled by their prior reconciliation with God in Christ. (Fowl, S. E. (2012). Ephesians: A Commentary. (C. C. Black, M. E. Boring, & J. T. Carroll, Eds.) (First Edition, p. 96). Louisville, KY: Westminster John Knox Press.)
Illustration: Bishop John Reed tells about driving a school bus in Australia which carried whites and aborigines. Tired of all the squabbling, one day far out in the country he pulled over to the side of the road and said to the white boys, “What color are you?” “White.” He told them, “No, you are green. Anyone who rides in my bus is green. Now, what color are you?” The white boys replied, “Green.” Then he went to the aborigines and said, “What color are you?” “Black.” “No, you are green. Anyone who rides on my bus is green.” All the aborigines answered that they were green. The situation seemed resolved until, several miles down the road, he heard a boy in the back of the bus announce, “All right, light green on this side, dark green on that side.”
Bishop Reed had the right idea. What was needed was a new race, “the greens,” but he couldn’t pull it off! Our text says that Jesus created a new man, a new humanity, a new race. This is the answer to alienation, to racism, to prejudice, to hatred, to estrangement. As John Oxenham said: “In Christ there is no East or West, In Him no South or North, But one great fellowship of love Throughout the whole wide earth” .(Hughes, R. K. (1990). Ephesians: the mystery of the body of Christ (pp. 92–93). Wheaton, IL: Crossway Books.)
Finally, believers are One in Christ because of:
2) Access to God (Ephesians 2:18)
Ephesians 2:18 [18] For through him we both have access in one Spirit to the Father. (ESV)
When we have Jesus Christ (Him) we also have access by the Spirit to the Father. The resources of the entire Trinity are ours the moment we receive Christ. It is not just a judicial reconciliation but an actual intimate relationship with practical value as we bring our needs to the Father. The term used here for access (Prosagoge) is used only three times in the New Testament, in each case referring to the believer’s access to God (cf. Rom. 5:2; Eph. 3:12). In ancient times a related word was used to describe the court official who introduced persons to the king. They gave access to the monarch. The term itself carries the idea not of possessing access in our own right but of being granted the right to come to God with boldness, knowing we will be welcomed. It is only through our Savior’s shedding of His blood in sacrificial death on Calvary and by faith in Him that we have union in His Holy Spirit and have access to the Father. The Spirit is at work to draw us continually to God (Rom. 8:15–17; Gal. 4:6–7). Both and one spirit emphasize again the commonality of Jew and Gentile. The work of Christ and the establishment of His church reach to all peoples. This is a PRESENT ACTIVE INDICATIVE meaning “we continue to have access.” This is the concept of Jesus personally bringing believers into the presence of God and giving them a personal introduction (cf. Rom. 5:2; Heb. 4:16; 10:19, 35) (Utley, R. J. (1997). Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians) (Vol. Volume 8, p. 94). Marshall, TX: Bible Lessons International).
Please turn to Hebrews 4
The only access into God’s presence, the only door into the sheepfold of His kingdom, is through His Son. But it is a wonderful and glorious access that can never be taken from us. The writer of Hebrews describes this access and privilege like this:
Hebrews 4:14-16 [14] Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. [15] For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. [16] Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (ESV)
Those who once were socially and spiritually alienated are in Christ united with God and with each other. Because they have Christ, they have both peace and access in one Spirit to the Father. They have an Introducer who presents them at the heavenly throne of God, before whom they can come at any time. Believers can now come to God as their own Father, knowing that He no longer judges or condemns but only forgives and blesses. Our access to the Father is through the Son and by the Holy Spirit. All three persons of the Trinity share in the total work of salvation. ( Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2412). Nashville: Thomas Nelson.)
Believers are One in Christ, because Jesus Christ made peace by the sacrifice of himself; in every sense Christ is our Peace, the author, centre, and substance of the believers being at peace with God, and of our union with (all) 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 our worship and services, under the teaching of the Holy Spirit, as one with the Father and the Son. Christ purchased (the way) for us to come to God; and the Spirit gives a heart to come, and strength to come, and through the grace (to come). (Henry, M., & Scott, T. (1997). Matthew Henry’s Concise Commentary (Eph 2:14). Oak Harbor, WA: Logos Research Systems.)
• If you have come, then be and walk in peace. If you have not, then do not wait one second more to come. Come to the One who right now can give you peace.
(Format note: Outline & some base commentary from MacArthur, J. (1996). Ephesians (66–85). Chicago: Moody Press.)
