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Ephesians 2:14 [study!]

American Standard Version (ASV 1901) [2]
— For he is our peace, who made both one, and brake down the middle wall of partition,
King James Version (KJV 1769)
— For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us];
New American Standard Bible (NASB ©1995)
— For He Himself is our peace, who made both [groups into] one and broke down the barrier of the dividing wall,
Webster's Revision of the KJB (WEB 1833)
— For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us];
Darby's Translation (DBY 1890)
— For *he* is our peace, who has made both one, and has broken down the middle wall of enclosure,
Rotherham's Emphasized Bible (EBR 1902)
— He, in fact, is our peace—who made both one, and, the enclosing middle-wall, took down,
Young's Literal Translation (YLT 1898)
— for he is our peace, who did make both one, and the middle wall of the enclosure did break down,
Douay-Rheims Challoner Revision (DR 1750)
— For he is our peace, who hath made both one, and breaking down the middle wall of partition, the enmities in his flesh:
Original King James Bible (AV 1611) [2]
— For hee is our peace, who hath made both one, and hath broken downe the middle wall of partition betweene vs:
John Etheridge Peshitta-Aramaic NT (1849)
— For he is our peace, he who hath made the two one, and hath destroyed the wall which stood in the midst, and the enmity, through his flesh;
James Murdock Peshitta-Aramaic NT (1852)
— For he is himself our peace, who hath made the two [become] one, and hath demolished the wall which stood in the midst, and the enmity, by his flesh;

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
For 1063
{1063} Prime
γάρ
gar
{gar}
A primary particle; properly assigning a reason (used in argument, explanation or intensification; often with other particles).
he 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
is 2076
{2076} Prime
ἐστί
esti
{es-tee'}
Third person singular present indicative of G1510; he (she or it) is; also (with neuter plural) they are.
z5748
<5748> Grammar
Tense - Present (See G5774)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 1612
our 2257
{2257} Prime
ἡμῶν
hemon
{hay-mone'}
Genitive plural of G1473; of (or from) us.
peace, 1515
{1515} Prime
εἰρήνη
eirene
{i-ray'-nay}
Probably from a primary verb εἴρω [[eiro]] (to join); peace (literally or figuratively); by implication prosperity.
who y3588
[3588] Standard

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
hath made 4160
{4160} Prime
ποιέω
poieo
{poy-eh'-o}
Apparently a prolonged form of an obsolete primary; to make or do (in a very wide application, more or less direct).
z5660
<5660> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 714
both 297
{0297} Prime
ἀμφότερος
amphoteros
{am-fot'-er-os}
Comparative of ἀμφί [[amphi]] (around); (in plural) both.
one, 1520
{1520} Prime
εἷς
heis
{hice}
(Including the neuter [etc.] ἕν [[hen]]); a primary numeral; one.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
hath broken down 3089
{3089} Prime
λύω
luo
{loo'-o}
A primary verb; to 'loosen' (literally or figuratively).
z5660
<5660> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 714
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
middle wall 3320
{3320} Prime
μεσότοιχον
mesotoichon
{mes-ot'-oy-khon}
From G3319 and G5109; a partition (figuratively).
of partition 5418
{5418} Prime
φραγμός
phragmos
{frag-mos'}
From G5420; a fence, or inclosing barrier (literally or figuratively).
[between us];
Jamieson-Fausset-Brown Commentary

Ephesians 2:14

_ _ heGreek, “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 (Ephesians 2:15; Isaiah 9:5, Isaiah 9:6; Isaiah 53:5; Micah 5:5; Colossians 1:20). His title, “Shiloh,” means the same (Genesis 49:10).

_ _ the middle wall of partitionGreek, “... 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” betweenbothand God (Ephesians 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 Ezekiel 44:7; Acts 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.

Matthew Henry's Commentary

Ephesians 2:14-22

_ _ 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, Ephesians 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, Ephesians 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, Ephesians 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, Ephesians 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 (Ephesians 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, Ephesians 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 Ephesians 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., Ephesians 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., Ephesians 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.

John Wesley's Explanatory Notes

Ephesians 2:14

For he is our peace — Not only as he purchased it, but as he is the very bond and centre of union. He who hath made both — Jews and gentiles, one church. The apostle describes, The conjunction of the gentiles with Israel, Ephesians 2:14-15. And, The conjunction of both with God, Ephesians 2:15-18. Each description is subdivided into two parts. And the former part of the one, concerning abolishing the enmity, answers the former part of the other; the latter part of the one, concerning the evangelical decrees, the latter part of the other. And hath broken down the middle wall of partition — Alluding to that wall of old, which separated the court of Israel from the court of the gentiles. Such a wall was the ceremonial law, which Christ had now taken away.

Geneva Bible Translation Notes

Ephesians 2:14

(12) For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us];

(12) As by the ceremonies and worship appointed by the Law, the Jews were divided from the Gentiles, so now Christ, having broken down the partition wall, joins them both together, both in himself, and between themselves, and to God. From which it follows, that whoever permanently establishes the ceremonies of the Law, makes the grace of Christ void and of no effect.

Cross-Reference Topical ResearchStrong's Concordance
our:

Isaiah 9:6-7 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. ... Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
Ezekiel 34:24-25 And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken [it]. ... And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.
Micah 5:5 And this [man] shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.
Zechariah 6:13 Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.
Luke 1:79 To give light to them that sit in darkness and [in] the shadow of death, to guide our feet into the way of peace.
Luke 2:14 Glory to God in the highest, and on earth peace, good will toward men.
John 16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
Acts 10:36 The word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
Colossians 1:20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.
Hebrews 7:2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
Hebrews 13:20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,

both:

Ephesians 2:15 Having abolished in his flesh the enmity, [even] the law of commandments [contained] in ordinances; for to make in himself of twain one new man, [so] making peace;
Ephesians 3:15 Of whom the whole family in heaven and earth is named,
Ephesians 4:16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
Isaiah 19:24-25 In that day shall Israel be the third with Egypt and with Assyria, [even] a blessing in the midst of the land: ... Whom the LORD of hosts shall bless, saying, Blessed [be] Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.
Ezekiel 37:19-20 Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which [is] in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, [even] with the stick of Judah, and make them one stick, and they shall be one in mine hand. ... And the sticks whereon thou writest shall be in thine hand before their eyes.
John 10:16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd.
John 11:52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
1 Corinthians 12:12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also [is] Christ.
Galatians 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
Colossians 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.

the middle:

Esther 3:8 And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the king's laws: therefore it [is] not for the king's profit to suffer them.
Acts 10:28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
Colossians 2:10-14 And ye are complete in him, which is the head of all principality and power: ... Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;
Colossians 2:20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,
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Es 3:8. Is 9:6; 19:24. Ezk 34:24; 37:19. Mi 5:5. Zc 6:13. Lk 1:79; 2:14. Jn 10:16; 11:52; 16:33. Ac 10:28, 36. Ro 5:1. 1Co 12:12. Ga 3:28. Ep 2:15; 3:15; 4:16. Col 1:20; 2:10, 20; 3:11. He 7:2; 13:20.

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