Efeslilere 2:14

Ki̇tap (Turkish Bible)

14 Çünkü Mesihin kendisi barışımızdır. Kutsal Yasayı, buyrukları ve kurallarıyla birlikte etkisiz kılarak iki topluluğu birleştirdi, aradaki engel duvarını, yani düşmanlığı kendi bedeninde yıktı. Amacı bu iki topluluktan kendisinde yeni bir insan yaratarak esenliği sağlamak, düşmanlığı çarmıhta öldürmek ve çarmıh aracılığıyla bir bedende iki topluluğu Tanrıyla barıştırmaktı.

Bible Verse Review
  from Treasury of Scripure Knowledge

our: Isaiah 9:6, Isaiah 9:7, Ezekiel 34:24, Ezekiel 34:25, Micah 5:5, Zechariah 6:13, Luke 1:79, Luke 2:14, John 16:33, Acts 10:36, Romans 5:1, Colossians 1:20, Hebrews 7:2, Hebrews 13:20

both: Ephesians 2:15, Ephesians 3:15, Ephesians 4:16, Isaiah 19:24, Isaiah 19:25, Ezekiel 37:19, Ezekiel 37:20, John 10:16, John 11:52, 1 Corinthians 12:12, Galatians 3:28, Colossians 3:11

the middle: Esther 3:8, Acts 10:28, Colossians 2:10-14, Colossians 2:20

Reciprocal: Genesis 9:27 - dwell Exodus 26:31 - a veil of Leviticus 9:18 - a sacrifice Leviticus 19:5 - a sacrifice Leviticus 23:20 - wave them Numbers 6:26 - give thee Job 22:21 - be at peace Psalms 72:7 - abundance Psalms 119:150 - draw nigh Psalms 120:7 - for peace Song of Solomon 2:9 - he standeth Song of Solomon 6:13 - As Isaiah 26:3 - wilt Isaiah 56:8 - Yet Isaiah 57:19 - Peace Haggai 2:9 - give Luke 19:38 - peace Luke 23:45 - and the veil John 14:27 - Peace I leave John 20:19 - Peace Acts 15:9 - put 2 Corinthians 3:13 - to the Ephesians 2:17 - that Colossians 2:14 - the handwriting 2 Thessalonians 3:16 - the Lord of

Gill's Notes on the Bible

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 שלום, "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", Song of Solomon 8:9 זו תורה, "this is the law", say they d: and hence we read of חומת התורה, "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 מחיצה, "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.

Barnes' Notes on the Bible

For he is our peace - There is evident allusion here to Isaiah 57:19. See the notes at that verse. The “peace” here referred to is that by which a “union” in worship and in feeling has been produced between the Jews and the Gentiles Formerly they were alienated and separate. They had different objects of worship; different religious rites; different views and feelings. The Jews regarded the Gentiles with hatred, and the Gentiles the Jews with scorn. Now, says the apostle, they are at peace. They worship the same God. They have the same Saviour. They depend on the same atonement. They have the same hope. They look forward to the same heaven. They belong to the same redeemed family. Reconciliation has not only taken place with God, but with each other. “The best way to produce peace between alienated minds is to bring them to the same Saviour.” That will do more to silence contentions, and to heal alienations, than any or all other means. Bring people around the same cross; fill them with love to the same Redeemer, and give them the same hope of heaven, and you put a period to alienation and strife. The love at Christ is so absorbing, and the dependence in his blood so entire, that they will lay aside these alienations, and cease their contentions. The work of the atonement is thus designed not only to produce peace with God, but peace between alienated and contending minds. The feeling that we are redeemed by the same blood, and that we have the same Saviour, will unite the rich and the poor, the bond and the free, the high and the low, in the ties of brotherhood, and make them feel that they are one. This great work of the atonement is thus designed to produce peace in alienated minds every where, and to diffuse abroad the feeling of universal brotherhood.

Who hath made both one - Both Gentiles and Jews. He has united them in one society.

And hath broken down the middle wall - There is an allusion here undoubtedly to the wall of partition in the temple by which the court of the Gentiles was separated from that of the Jews; see the notes and the plan of the temple, in Matthew 21:12. The idea here is, that that was now broken down, and that the Gentiles had the same access to the temple as the Jews. The sense is, that in virtue of the sacrifice of the Redeemer they were admitted to the same privileges and hopes.

Clarke's Notes on the Bible

Verse 14. For he is our peace — Jesus Christ has died for both Jews and Gentiles, and has become a peace-offering, 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 endeavoured to live in some place by themselves, and to have a river or a wall between them and their heathen neighbours. 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.