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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 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, Eph 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, Eph 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, Eph 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, Eph 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 (Eph 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, Eph 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 Eph 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., Eph 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., Eph 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.
Historical interpretation
Two Centuries of Reception
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"For to create in Himself of twain," for He who had made is also the same who creates (just as we have found it stated above: "For we are His workmanship, created in Christ Jesus"), "one new man, making peace" (really new, and really man-no phantom-but new, and newly born of a virgin by the Spirit of God), "that He might reconcile both unto God" (even the God whom both races had offended-both Jew and Gentile), "in one body," says he, "having in it slain the enmity by the cross." Thus we find from this passage also, that there was in Christ a fleshly body, such as was able to endure the cross.
Taking up the enmity that had come between us and God on account of sins, “slaying it in himself,” as the apostle says (and sin is enmity), and becoming what we are, he joined the human to God again through himself.
"And might reconcile them both in one body unto God through the Cross." He saith, not merely "might reconcile," but "might reconcile thoroughly" indicating that heretofore human nature had been easily reconciled, as, e.g., in the case of the saints and before the time of the Law. "In one body," saith he, and that His own, "unto God." How is this effected? By Himself, he means, suffering the due penalty.
"Through the cross having slain the enmity thereby." Nothing can be more decisive, nothing more expressive than these words. His death, saith the Apostle, hath "slain" the enmity. He hath "wounded" and "killed" it, not by giving charge to another, nor by what He wrought only, but also by what He suffered. He does not say "having dissolved," he does say "having cancelled," but what is stronger than all, "having slain," so that it never should rise again. How then is it that it does rise again? From our exceeding depravity. For as long as we abide in the body of Christ, as long as we are united, it rises not again, but lies dead; or rather that former enmity never rises again at all. But if we breed another, it is no longer because of Him, who hath destroyed and put to death the former one. It is thou, forsooth, that travailest with a fresh one. "For the mind of the flesh," saith he, "is enmity against God;" if we are in nothing carnally-minded, there will be no fresh enmity produced, but that "peace" shall remain.
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Summary
Ephesians 2:16 encapsulates the profound work of Christ on the cross, revealing how He, through His sacrificial death, completely reconciled both Jews and Gentiles to God. This reconciliation is not merely individual but corporate, bringing these formerly alienated groups together into a single, unified spiritual body—the Church—by decisively destroying the deep-seated hostility that separated them from God and from each other.
Context
Literary Context
Ephesians 2:16 stands as a climactic statement within Paul's discourse on the radical transformation wrought by Christ's redemptive work. The preceding verses (Ephesians 2:11-13) remind the Gentile believers of their former state: alienated from Christ, excluded from the commonwealth of Israel, strangers to the covenants of promise, without hope and without God in the world. Paul then introduces Christ as the one who "has broken down the dividing wall of hostility" (Ephesians 2:14), specifically referring to the Mosaic Law's ordinances that created a barrier between Jew and Gentile. Verse 15 explains how this wall was abolished: by creating "in himself one new humanity out of the two, thus making peace" (Ephesians 2:15). Therefore, verse 16 builds directly on this, explaining the purpose and means of this new humanity—reconciliation to God in one body by the cross, having slain the enmity. The subsequent verses (Ephesians 2:17-22) elaborate on the implications of this peace and unity, describing believers as fellow citizens with the saints and members of God's household, built together into a dwelling place for God by the Spirit.
Historical & Cultural Context
The historical backdrop to Ephesians 2:16 is the deep-seated, centuries-old animosity and division between Jews and Gentiles. Jews, as the recipients of God's covenant and law, often viewed Gentiles as ritually unclean, morally corrupt, and outside the sphere of God's special favor. This division was codified in the Mosaic Law, which, while intended to set Israel apart for God, also inadvertently created a barrier. The Jerusalem Temple, with its "Court of the Gentiles" and a physical barrier beyond which Gentiles could not pass on pain of death, symbolized this separation. Culturally, there were significant differences in worship, dietary laws, social customs, and worldview that reinforced the mutual suspicion and contempt. Paul's audience, a mixed congregation of Jewish and Gentile believers in Ephesus, would have been acutely aware of these historical and cultural tensions. The gospel's radical claim was that Christ had transcended these deeply ingrained divisions, offering a new basis for unity that superseded ethnic and religious distinctions.
Key Themes
This verse contributes significantly to several major theological and narrative themes found throughout Ephesians and the broader Pauline corpus. The primary theme is Reconciliation, emphasizing Christ's unique ability to bring alienated parties—both humanity to God, and Jew to Gentile—into a harmonious relationship. This reconciliation is achieved through the Efficacy of the Cross, which is presented as the sole instrument by which God's justice and mercy meet, and sin's power, along with human divisions, is overcome. The result of this reconciliation is Unity in the Body of Christ, a recurring theme in Ephesians, where the church is depicted as a single, unified organism, transcending all former social, ethnic, or religious distinctions (Ephesians 4:4). This unity is not merely a cessation of conflict but the active creation of "one new humanity" (Ephesians 2:15), demonstrating God's ultimate purpose to gather all things in Christ (Ephesians 1:10). Finally, the concept of Slaying the Enmity highlights the decisive and complete victory Christ achieved over all forms of hostility, both spiritual and interpersonal, through His atoning sacrifice.
Exposition and Analysis
Key Word Analysis
This compound verb, G604, means "to reconcile fully" or "restore to favor." It implies a complete and definitive change from a state of hostility or alienation to one of peace and harmony. In this context, it signifies the comprehensive restoration of relationship between God and humanity, as well as between formerly estranged groups (Jews and Gentiles), through Christ's work. The prefix "apo" (from) intensifies the action, suggesting a complete removal of the former state of enmity.
Referring to "a stake or post" used for capital punishment, but figuratively, it signifies "exposure to death, i.e., self-denial," and "by implication, the atonement of Christ." The cross is not merely an instrument of execution but the very means by which Christ accomplished reconciliation. It represents the focal point of God's redemptive plan, where sin was judged, enmity was destroyed, and peace was secured.
Meaning "hostility," "hatred," or "antagonism," and by implication, "a reason for opposition." This term encompasses both the spiritual alienation between humanity and God caused by sin, and the social and religious antagonism between Jews and Gentiles. Paul emphasizes that Christ's work on the cross did not merely reduce this hostility but "slain" it, indicating a decisive and complete destruction of its power and presence.
Verse Breakdown
"And that he might reconcile both unto God"
This clause reveals the ultimate goal of Christ's work: to bring both alienated parties—Jews and Gentiles—into a restored, right relationship with God. Reconciliation is fundamentally vertical (humanity to God) before it is horizontal (humanity to humanity). It underscores that human division is rooted in a prior alienation from God, and true unity can only flow from a restored relationship with the Creator.
"in one body"
This phrase specifies the corporate nature of the reconciliation. It is not just about individual peace with God, but the formation of a new, unified spiritual entity—the Church, which is Christ's body. This "one body" transcends all previous distinctions, demonstrating that in Christ, ethnic and social barriers are abolished, and all believers share a common identity and purpose.
"by the cross"
This identifies the exclusive means through which this profound reconciliation and unity are achieved. The cross, representing Christ's sacrificial death, is the instrument of atonement. It is where Christ bore the penalty for sin, satisfying divine justice and making peace possible. Without the cross, neither reconciliation with God nor unity between estranged peoples could occur.
"having slain the enmity thereby"
This powerful participial phrase describes the decisive action accomplished by the cross. The "enmity" refers to both the hostility between humanity and God (due to sin) and the hostility between Jews and Gentiles (due to the Law's separating function). Christ's death "slain" this enmity, meaning it was utterly destroyed, rendered powerless, and brought to a definitive end. The "thereby" points back to the cross as the instrument of this decisive victory.
Literary Devices
Paul employs several potent literary devices in this concise verse to convey its profound theological truth. Metaphor is central, particularly in the phrase "in one body," which vividly portrays the Church as a unified organism, intimately connected to Christ, its head. This organic imagery emphasizes the spiritual unity and interdependence of all believers, regardless of their former identities. The phrase "having slain the enmity" utilizes Personification, giving the abstract concept of "enmity" (hostility) a tangible, active presence that can be "slain" or killed. This dramatic imagery underscores the decisive and complete victory of Christ over the forces of division and alienation. Furthermore, the "cross" functions as a powerful Synecdoche, where a part (the instrument of execution) stands for the whole (Christ's entire atoning work, including His suffering, death, and resurrection). It encapsulates the full redemptive act that brings about reconciliation and peace. The verse also implicitly uses Contrast, juxtaposing the former state of "enmity" and division with the new reality of "reconciliation" and "one body," highlighting the radical transformation achieved by Christ.
Theological and Thematic Connections
Ephesians 2:16 is a cornerstone verse for understanding the comprehensive nature of Christ's atoning work. It reveals that the cross not only addresses the vertical problem of humanity's sin against God but also the horizontal problem of human division. God's ultimate plan is not just to save individuals but to create a new, unified community that reflects His own Trinitarian unity. This reconciliation is a divine act, initiated by God through Christ, demonstrating His profound love and desire for peace. The "one body" concept underscores the radical inclusivity of the gospel, breaking down all human-made barriers that separate people, whether ethnic, social, economic, or cultural. The church, therefore, is called to embody this reconciliation, living out the peace that Christ secured, and serving as a living testament to the power of the cross to overcome all forms of hostility.
Reflection and Application
Ephesians 2:16 profoundly challenges believers today to live out the radical implications of the cross in a fractured world. It reminds us that any division, prejudice, or animosity within the body of Christ fundamentally contradicts the very essence of what Christ accomplished. Just as the historical chasm between Jew and Gentile was bridged by Christ's blood, so too are all contemporary barriers—whether racial, socio-economic, political, or denominational—rendered powerless in the light of His unifying work. We are called to actively pursue and preserve the unity of the Spirit in the bond of peace, recognizing that our shared identity in Christ far outweighs any differences. This verse compels us to examine our own hearts for any lingering "enmity" towards others, particularly fellow believers, and to allow the reconciling power of the cross to transform our relationships, fostering genuine love, acceptance, and collaboration. The peace that Christ made is not merely a theological concept but a lived reality that should characterize the church, making it a beacon of reconciliation to a world desperately in need of it.
Questions for Reflection
FAQ
Who are the "both" that Christ reconciles in this verse?
The "both" refers specifically to the two major groups previously discussed by Paul in Ephesians 2:11-15: the Jews and the Gentiles. Before Christ, these groups were deeply divided by religious law, cultural practices, and mutual hostility. Paul emphasizes that Christ's work on the cross uniquely brought these two estranged peoples together, uniting them into a single, new spiritual entity—the Church. This reconciliation abolished the legal and social barriers that separated them, creating "one new humanity" (Ephesians 2:15) where their former distinctions no longer define their identity in Christ.
What does it mean that Christ "slain the enmity thereby"?
To "slay the enmity" means that Christ decisively and completely destroyed the hostility. This refers to two primary forms of enmity: first, the spiritual hostility and alienation between humanity (both Jew and Gentile) and God, caused by sin. Through His death, Christ removed the barrier of sin, making peace with God possible (Romans 5:1). Second, it refers to the social and religious hostility that existed between Jews and Gentiles, particularly the "dividing wall" of the Mosaic Law's ceremonial requirements that separated them (Ephesians 2:14). By dying on the cross, Christ rendered this Law obsolete as a means of salvation or a source of division, thereby eliminating the very basis for their mutual antagonism. The "thereby" explicitly links this act of slaying to the cross, highlighting its decisive power.
Christ-Centered Fulfillment
Ephesians 2:16 finds its ultimate Christ-centered fulfillment in the person and work of Jesus as the divine Reconciler and the embodiment of God's peace. He is the one who, through His incarnation, life, death, and resurrection, perfectly executed God's plan to bring all things into harmony. The "cross" is not merely an instrument but the very stage upon which the Son of God enacted cosmic reconciliation, bearing the full weight of human sin and the curse of the Law, thereby satisfying divine justice and making peace with God possible for all who believe. As the "Lamb of God who takes away the sin of the world" (John 1:29), Jesus didn't just offer a way to peace; He is our peace (Ephesians 2:14). His body, broken on the cross, becomes the means by which a new, unified spiritual body—the Church—is formed, transcending all human divisions. He is the head of this body, and in Him, all believers are made one, demonstrating God's ultimate purpose to gather all things in Him, whether things on earth or things in heaven (Colossians 1:19-20). Thus, Ephesians 2:16 points unequivocally to Christ as the sole means and ultimate end of all true reconciliation, both vertically with God and horizontally among humanity, establishing His eternal reign of peace.