Ephesians 2:14Meaning & Commentary from the Church Fathers

Let us imagine an example: two statues, one silver and the other tin. These two statues are melted down, and from them two golden ones are formed. Thus the two have become alike.

Or let us take another example. Let one be a slave, and another adopted. Both were obliged to serve Him, that is, God. But one was declared deprived of inheritance, and the other ran away and did not know the Father. Then both were made heirs and lawful children.

They were counted worthy of equal honor. The two became one, with only this difference, that one came from far away and the other from near, and the nearer one came to the Father first.

"Having broken down," he says, "the partition that stood in the midst." What must be understood by "the partition that stood in the midst," he himself explains when he says: "having abolished the enmity in His flesh, the law of commandments in ordinances."

Some say that the middle wall was the law, which did not allow Jews to mix with Gentiles. But I think that by the middle wall he meant not the law, but the enmity of the flesh. It was like an intermediate wall separating us from God, as the prophet also says: "Your iniquities have made a separation between you and your God" (Isa 59:2).

And rightly so. Such a partition, the enmity of the flesh, was a partition against God both for the Gentiles and equally for the Jews. The law not only did not destroy this enmity, but rather increased it. "For the law," says the Apostle, "works wrath" (Rom 4:15).

As in the words, "the law works wrath," the Apostle does not make the law itself the cause of wrath, but our disobedience to it and transgression of it, so here he calls the law the middle wall. He does this because the one who transgresses it enters into enmity with God.

The law was also an enclosure, an enclosure for strengthening in the good. It was called an enclosure because it could guard from evil. Listen to what the prophet says: "He fenced it with a fence" (Isa 5:2). Again: "You have broken down its hedges, so that all who pass by the way pluck it" (Ps 79:13). Here he speaks of strengthening.

Again: "I will take away its hedge, and it shall be laid waste" (Isa 5:5). Again: "Turn to the law" (Isa 8:20). And in another place: "The Lord works righteousness and judgment. He made known His ways to Moses, His deeds to the sons of Israel" (Ps 102:6-7).

But the middle wall existed not to protect, but to separate them from God. Such is the difference between the middle wall and the enclosure.

Today Christ, the King of peace, coming forth with His peace, put every discord to flight. He drove away quarrels and scattered disagreement. As sunlight illumines the sky, so the radiance of peace illumined the Church.

How desirable is even the very name of peace, this firm foundation of the Christian faith and heavenly weapon of the altar of the Lord. What more can be said about peace? Peace is the name of Christ Himself, as the Apostle also says: "For He is our peace, who has made both one" (Eph 2:14), uniting what had been divided not by faith, but by the devil's envy.

What then? Is it a great thing to have fellowship with the Israelites? You have raised us to the heavens, and now you point to this as something great? Yes, he says. That must be received by faith, but this by the deeds themselves.

Nevertheless, he does not say that He brought us to the dignity of the Israelites, but that He raised both us and them into a better condition. Yet the benefaction to us is greater, because He promised them, but did not promise us.

We were far away, as the example cited above indicates. He explains what the barrier consisted in, and says: in enmity toward God, both of the Gentiles and of the Jews. This enmity arose from our transgressions, as the prophet says: "Your iniquities have made a separation between you and God" (Isa 59:2).

Therefore, after the Savior in His flesh had removed the mind of the flesh, which is hostile to God (Rom 8), and had replaced the commandments of the Law with evangelical dogmas, He formed one Christian people from Judaism and the Gentiles. He preached peace and concord to us who were far off, and to that remnant of the Jews who believed from the people of Israel through the apostles' preaching.

Then through Him we approached God and learned that we have one Father in the Spirit. And what He says in the Gospel was fulfilled: "There shall be one flock and one Shepherd" (Jn 10:16). Again He says, "Other sheep I have, which are not of this fold" (Jn 10:16), thereby indicating that we too must be gathered from the nations.

The enmity that was destroyed in the Savior's flesh was slain through the Cross. For it is written, "That He might reconcile both to God in one body through the Cross, slaying the enmity on it." It is not as it appears in the Latin copies. "in Himself." Because the Greek pronoun en auto has a twofold meaning, it can be understood both as "in Himself" and as "on it," that is, on the Cross. In Greek, the word for Cross, stauros, is masculine.

The law of commandments was abolished by dogmas, after circumcision, the keeping of the Sabbath that had been left to the people of God, Pascha, and Pentecost were understood otherwise than they had been understood. Thus they would not be found empty before the eyes of God. Leaving behind the letter that kills, we began to follow the Life-giving Spirit.

His words, "Coming, He preached peace to you who were far off," that is, to the Gentiles, "and to those who were near," that is, to the Jews, were, in my opinion, taken from Isaiah. He changed the words and used the thought of Scripture as his own. For this prophet wrote: "I saw his ways and healed him and comforted him, and gave him true consolation: peace upon peace to those who were far off and to those who were near" (Is 57:18-19). This is how it is expressed according to the common translation.

Yet whoever reads the well-known words of the Apostle concerning Jesus Christ, "making peace by the blood of His Cross, both for those on earth and those in heaven. " and the rest spoken in that place, will not think that we, who are called Israel according to the spirit, were far off, while the Jews, called Israel only according to the flesh, were near.

He applies the full explanation of this passage to the angels and heavenly powers, and to human souls. For by His blood Christ joined what is earthly and what is heavenly, which had formerly been divided. As the good Shepherd, He carried the suffering sheep up onto the mountains and made it able to be with the others. He joined the drachma to the others that were in a sound state (Lk 15). He also changed the commandments of the Law into those dogmas whose shadow and image Moses contemplated in the figures of the tabernacle (Ex 20).

Thus the Cross of the Lord benefited not only earth, but also heaven. It benefited not only men, but also angels. All creation was cleansed by the blood of its Lord.

As for his words, "That in Himself He might create the two into one new man," which seem to agree more with the meaning given above concerning Jews and Gentiles, he adapted them to his own understanding. He says that man, created according to the image and likeness of God, after reconciliation again receives that same image which angels now possess, and which man had lost.

The new man, he says, is the one who is renewed day by day and is to dwell in the new world, when there will be a new heaven and a new earth (Is 65). He will drink the new cup in the kingdom of Jesus (Mk 14), sing a new song (Ps 32:3; Ps 92), and delight in the reading of the Old and New Testaments.

So too, what is written elsewhere, "Behold, I make a new thing, which shall now spring forth" (Is 32:3), gives this meaning, that the beginning of renewal is attributed to the present age. Yet he does not think that perfect and completed newness can be realized in this age.

As now we see as in a mirror and in a riddle, but then face to face (1 Cor 13), so also the restoration of the new man can be fully and perfectly completed only then. This will be when heavenly things and earthly things are joined, and when we approach the Father with one soul, one feeling, and one mind.

I do not know what Paul also shows to certain prudent readers in another epistle, if indeed anyone receives it, when he says: "All these, having received witness through faith, did not receive the promise, since God had foreseen something better concerning us, that they should not be made perfect apart from us" (Heb 11:39-40).

Therefore all creation groans with us, who groan in this bodily tent. It suffers together with us, who were conceived in the womb under the pressure of the fear of God, who also suffer and await the revelation of the sons of God. It awaits freedom from the vanity of bondage to which it is now subjected. Then there will be one flock and one Shepherd, and the Lord's prayer will be fulfilled, as He cries out: "Thy will be done, on earth as it is in heaven" (Mt 6:10).

"Having abolished the law of commandments in teaching." The law of the commandment is "You shall not kill" (Ex 20:15), and so forth. Whoever has naturally hastened toward the practice of the commandment and understands its meaning knows what is fitting.

One must refrain not only from bodily murder, but from every passion that harms human nature. Envy, slander, and in general all passions are destructive for our nature.

When the Lord appeared, He abolished, that is, put an end to, the law by teaching. He said: "It was said to those of old, 'You shall not kill.' But I say to you that whoever is angry with his brother without cause shall be liable to judgment" (Mt 5:21-22).

The Lord not only taught this, but also manifested it in deed (cf. Mt 5:19). He also abolished the sacrifices prescribed by the Law, teaching us to perceive them spiritually.

More precisely, He put an end to many of them, showing that they are images of His mystery.

To some, the sign of the cross has appeared in the light and has been impressed upon the inner man. Once, during prayer, a man came as though into ecstasy and saw himself standing in the altar of a church. Three loaves were brought to him, as though leavened with oil. The more he ate of them, the more they multiplied and increased.

At another time there appeared something like a luminous garment, such as does not exist on earth in this age and cannot be made by human hands. Just as the Lord, having gone up the mountain with John and Peter, was transfigured, and "His garments became shining" (Mk 9:3), so was that garment. The man clothed in it was struck with awe.

At yet another time this light was seen unceasingly in the heart. It opened the innermost, deepest, and hidden light. A new, radiant world was revealed, exulting and glorifying together with the Lord. The man, wholly absorbed in that sweetness and contemplation, no longer possessed himself.

He was like one mad and a stranger in speech to this world, because of the overflowing love, sweetness, and hidden mysteries. At that time, having been set free, he quickly reached the perfect measure and was pure from sin.

But afterward grace hid itself, and the veil of the opposing power came. This appears in part as though the man had stood one step below the measure of perfection. That is, he had, so to speak, to pass through twelve steps and thus reach perfection. At a certain time he came to and reached that measure and entered perfection. But then grace again diminished, and he descended one step and stood on the eleventh.

If someone is rich in grace, he always stands, night and day, in the perfect measure, being free and pure, always captivated by grace and at the same time borne upward. If those wondrous gifts that were revealed to a man, and that he tasted by experience, were always preserved in him, he could not take upon himself the ministry of the word or any burden for his neighbors.

He would be unable to hear anything or to care about anything, even if it concerned himself or tomorrow. He could only lie somewhere in a corner, borne upward and intoxicated. Therefore the perfect measure has not been given to him, so that he may be able to exercise care for the brethren or ministry of the word.

Nevertheless, "having broken down the middle wall of partition" (Eph 2:14), his state is only as though some dark power lay over him. As light, thin air covers a lamp, though it always burns and shines, so in him a veil lies over that light.

Therefore I confess that such a man is imperfect and not entirely free from sin. He is, so to speak, both free and not free. The middle wall of partition has been broken down and dug through, but in some part it is not wholly broken down. His prayer has not always been equal.

There is a time when it is more kindled, comforts, and gives rest. There is also a time when it is hidden and under darkness, as grace itself orders for man's benefit. Yet having entered the perfect measure and at times tasted that age, and having experience of it, I have not yet known a single perfect and free Christian.

Even if someone rests in grace and enters into mysteries, revelations, and the great sweetness of grace, nevertheless sin is within him. Because of the overflowing grace and light within them, such people think themselves free and perfect, since they have the activity of grace. Yet through inexperience they are mistaken.

I have not yet seen anyone free, though I myself at times have entered that measure in part and can discern what disposition the perfect man has.

Having imagined this, you will see that the wall standing in the middle, separating the Jewish race from the Gentile, is the middle wall of partition. Since the Apostle spoke metaphorically of this middle wall, he explains the expression by saying: "the enmity in His flesh, abolishing the law of commandments in teachings."

"Who made both one" means that from two peoples, the Jewish and the Gentile, Jesus Christ made one Christian people. How was this accomplished? "Having broken down the middle wall of partition," that is, having destroyed the wall that blocked the way.

Jesus Christ destroyed the middle wall of partition, or that wall which set division between Jews and Gentiles and prevented them from being in concord and peace. By this wall the Apostle means the ceremonial Mosaic law. The Jews boasted of it before the Gentiles as their privilege, while the Gentiles shunned it as a heavy and unbearable burden.

How did Jesus Christ destroy this wall? This is unfolded in the following words: "Having abolished in His flesh the enmity, the law of commandments in ordinances, that He might create the two in Himself into one new man, making peace. And that He might reconcile both to God in one body through the cross, having slain the enmity on it."

Brethren, let us learn for our edification from the apostolic reading set before us. "Christ is our peace." By His sufferings and death on the cross, He reconciled us with God the Father. He commanded His disciples, or all who believe in Him: "Have peace among yourselves" (Mk 9:50). "This I command you, that you love one another" (Jn 15:17).

Let us consider how holy this duty is for us, to keep peace with our neighbors and to love them. To reconcile us with God the Father, the only-begotten Son of God, Jesus Christ, came down to earth. He took on our infirm human nature, lived on earth in poverty and sorrows, suffered and died in order to grant us eternal life.

Remembering this, with what zeal and reverence must we keep the commandment of the Lord, live in peace with our neighbors, and love one another, nourishing love for Christ the Savior.

Through Jesus Christ we have access to the Father in one Spirit (Eph 2:18). He Himself, our Lord and God, says: "No one comes to the Father except through Me" (Jn 14:6). His Spirit is always with us, according to the promise of the Lord: "I will pray the Father, and He will give you another Comforter, that He may be with you forever, the Spirit of truth, whom the world cannot receive" (Jn 14:16-17).

The Apostle writes: "The Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is not His" (Rom 8:9). Jesus Christ is our mediator before the Father and brings us to the Father. The Holy Spirit assists us, or helps, comforts, and strengthens us on this path. Without Him we cannot be disciples of Christ.

Thinking of our approach to God the Father through Jesus Christ, by the action of the Holy Spirit who is always present with us, how attentive we must be to ourselves, to our thoughts, desires, and deeds. We must always walk holy and righteously before God, hold fast to our mediator, the Lord Jesus, and strive with all our strength through His mediation toward God the Father, humbly obeying the guidance of the Holy Spirit.

Through Jesus Christ, having access to God the Father by the assistance of the Holy Spirit, we are, as the Apostle teaches, "no longer strangers and sojourners, but fellow citizens with the saints and members of God's household." We are established on the foundation of the apostles and prophets, having Jesus Christ Himself as the cornerstone.

As members of Christ's Church, we are fellow citizens with the holy apostles and prophets, with all righteous spirits, and with all the saints still laboring valiantly on earth on the way to the heavenly fatherland. Jesus Christ is the Head, or cornerstone, of the Church on earth and in heaven.

The Holy Spirit distributes His gifts both in the earthly Church and in the heavenly Church. By His light the angelic ranks and all the choirs of the saints are illumined. In His light our eyes also are lifted up to the Father of lights (Jas 1:17).

Brethren, let us consider how high our calling is in Christ Jesus. We are fellow dwellers or fellow citizens with the saints, members of God's household. Jesus Christ is our Head. The Holy Spirit is our helper, comforter, and sanctifier.

How highly must we value our calling, the fact that we are Christians. What are all earthly advantages before it? What are any human glory and honor before it?

Let us therefore remember our calling in Christ Jesus, so that we may not attach our souls to the goods of earthly life. Let us always strive in thought and desire toward the goods of heavenly life. With the aid of the Holy Spirit, let us build ourselves into a dwelling place of God, to the glory of His all-holy name, of the Father and the Son and the Holy Spirit. Amen.

In the religious respect, which is the most essential, humanity was split into two halves. They differed sharply, stood in irreconcilability, and could not unite in the form in which both had been shaped by the course of history, according to God's will and good pleasure.

These two Christ the Lord made one, one society bound by a strong union. It is a living, heartfelt, spiritual union, in which all the members feel and suffer with one another.

How did He do this? By abolishing what served as the cause of division, and by filling both with new common principles and powers of life according to God, which united their souls into one.

"Having broken down the middle wall of partition." The law was the enclosure of the people of God. By it they served and pleased God, were justified before Him in sins, and drew near to Him. But this same law served as a wall separating the people of God from all other peoples, so that neither side could mingle with the other in any way. [...]

"For He is our peace, who made both one." "He is our peace. He arranged that those who believed from among the Israelites and from among you should make up one body" (Theodoret).

"What does both one mean? By this the Apostle shows not that God granted us and the Jews equal nobility, but that He raised both us and them into a better state. Yet God's benefits toward us are even greater. Promises were given to them, the Jews, and they were nearer to God than we were. No promises were given to us, and we stood farther from God.

"For this reason it is said: 'The Gentiles glorified God for His mercy' (Rom 15:9). The Israelites received the promises, but proved unworthy of them. Nothing was promised to us. We were strangers to the promises. We had nothing in common with the Jews, and He united us into one.

"He did not unite us to them, but joined us and them into one. Let us take an example. Suppose one is a slave, and another is adopted. Both were obliged to serve Him, that is, God. But one was declared deprived of the inheritance, and the other ran away. Then both were made heirs and legitimate children.

"They were counted worthy of equal honor. The two became one, with only this difference, that one came from far away and the other from near, and the nearer one came to the Father first" (Saint Chrysostom).

"Having broken down the middle wall of partition." "He brought the law to an end. Like a wall, it separated you from one another. Having accomplished this, He destroyed what separated you from them" (Theodoret).

"The wall that stood in the middle and placed a division between the law of works and paganism he called a fence or hedge, φραγμος, and not a firm and mighty wall. Paganism was nothing solid, being a human invention. Nor was circumcision, with new moons, distinctions of foods, sacrifices, and Sabbaths, a firm and unchangeable institution. It too had been given so that it would cease when Christ came.

"Although God gave all these things, He gave them for a time. The gospel of faith, however, is unchangeable and passes to no successor" (Ambrosiaster).

"The law was also an enclosure, an enclosure for establishing one in the good. It was called an enclosure because it could guard from evil. Listen to what the Prophet says: 'I fenced it with a fence' (Isa 5:2). Again: 'You have broken down its hedge, and all who pass by the way pluck it' (Ps 79:13). And again: 'He gave the law for help' (Isa 8:20). And in another place: 'The Lord works mercies and judgment for all who are wronged. He made known His ways to Moses, His desires to the sons of Israel' (Ps 102:6-7)" (Saint Chrysostom).