TRV
Study This Verse
Commentary on Ephesians 2 verses 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.
He, appearing in these last times, the chief cornerstone, has gathered into one, and united those that were far off and those that were near;
"When, therefore, He came and preached peace to them that were near and to them which were afar off," we both obtained "access to the Father," being "now no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God" (even of Him from whom, as we have shown above, we were aliens, and placed far off), "built upon the foundation of the apostles" -(the apostle added), "and the prophets; "these words, however, the heretic erased, forgetting that the Lord had set in His Church not only apostles, but prophets also.
Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, "the Father of glory" is He whose Christ, when ascending to heaven, is celebrated as "the King of Glory" in the Psalm: "Who is this King of Glory? the Lord of Hosts, He is the King of Glory.
And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, "Remember the conflict that exists in the body." Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, "How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven." On account of this, he says, Jesus uses the words, "I am the true gate." Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissonantly moved. For the name, he says, of Papa belongs simultaneously to all creatures -celestial, and terrestrial, and infernal-who exclaim, Cause to cease, cause to cease the discord of the world, and make "peace for those that are afar off," that is, for material and earthly beings; and "peace for those that are near," that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also "corpse"-buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, "Ye are whited sepulchres, full," he says, "of dead men's bones within," because there is not in you the living man. And again he exclaims, "The dead shall start forth from the graves," that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."
That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."
He distinguishes “those who are far off” from “those who are near.” This refers to the Gentiles and Jews. For the Jews are obviously close and the Gentiles far off. Yet the Savior himself has brought the gospel to the Gentiles. Paul here mentions first that Christ by his advent has truly preached peace also to those who are far off, that is, the Gentiles, as is shown by many evidences. For those who come to belief from Gentile backgrounds ironically have a greater claim to be called sons than those from Jewish backgrounds. And yet, so that it may not be denied to the latter, he adds “and those who are near.”
He sent not, saith the Apostle, by the hand of another, nor did He announce these tidings to us by means of any other, but Himself did it in His own person. He sent not Angel nor Archangel on the mission, because to repair so many and vast mischiefs and to declare what had been wrought was in the power of none other, but required His own coming. The Lord then took upon Himself the rank of a servant, nay, almost of a minister, "and came, and preached peace to you," saith he, "that were far off, and to them that were nigh." To the Jews, he means, who as compared with ourselves were nigh.
Continue studying Ephesians 2:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ephesians 2:17 powerfully encapsulates the universal and unifying scope of Christ's redemptive work, declaring that through His coming, the message of peace was proclaimed to all humanity. This verse highlights how Jesus bridged the profound chasm that historically separated Jews and Gentiles, bringing both groups, previously "afar off" and "nigh" in their relationship to God's covenants, into a reconciled and unified body through the gospel. It underscores the comprehensive nature of Christ's mission to establish peace and reconciliation for all who believe.
CONTEXT
Literary Context: This verse stands as a climactic declaration following Paul's profound theological exposition in Ephesians 2:11-16. In the preceding verses, Paul meticulously details the former alienation of the Gentiles from the covenants of promise, describing them as "without Christ," "strangers to the covenants," and "without hope and without God in the world" (Ephesians 2:12). He then pivots to explain how Christ, "by his blood," has brought those who were "far off" near (Ephesians 2:13). The "middle wall of partition" that separated Jew and Gentile has been broken down, and the law's enmity abolished, to create "one new man" through the cross (Ephesians 2:14-15). Thus, verse 17 serves as a summary statement of Christ's active proclamation of this newly established peace, extending its reach to both groups.
Historical & Cultural Context: The division between Jews and Gentiles in the first century was not merely theological but deeply ingrained in social, cultural, and political life. Jewish identity was meticulously defined by the Mosaic Law, circumcision, dietary restrictions, and temple worship, which often fostered a sense of superiority and separation from the "unclean" Gentiles. Gentiles, in turn, often viewed Jews with suspicion or contempt. The Jerusalem Temple itself physically manifested this division with the "Court of the Gentiles," beyond which no Gentile was permitted to pass, under penalty of death. This architectural barrier symbolized the spiritual and covenantal separation. Paul's message of Christ breaking down this "middle wall" was revolutionary, challenging centuries of deeply entrenched prejudice and social stratification, proclaiming a new reality where ethnic and religious distinctions no longer defined access to God or community within His people.
Key Themes: Ephesians 2:17 significantly contributes to several overarching themes within the book of Ephesians and broader Pauline theology. The primary theme is Reconciliation and Unity, demonstrating how Christ's work on the cross not only reconciles humanity to God but also reconciles alienated human factions to each other, specifically Jew and Gentile. This leads to the theme of the New Humanity, where Christ creates "one new man" (Ephesians 2:15) out of two distinct groups, forming the church as a unified body. Furthermore, the verse emphasizes the Universal Scope of the Gospel, asserting that Christ's message of peace is for all people, regardless of their prior spiritual or ethnic status. This peace is not merely the absence of conflict but a holistic state of Shalom, encompassing well-being, wholeness, and right relationship with God and others, a theme prevalent throughout Ephesians 2.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ephesians 2:17 employs several powerful literary devices. Antithesis is central, contrasting "afar off" (referring to Gentiles) with "nigh" (referring to Jews). This stark opposition highlights the profound division that Christ overcame, emphasizing the radical nature of His unifying work. The concept of "peace" itself functions as a rich Metaphor for the comprehensive reconciliation Christ achieves—not just the absence of conflict, but a holistic state of spiritual well-being, harmony with God, and unity among people. The act of Christ "preaching" is a Personification of the Gospel message; it's not just a doctrine, but a living proclamation delivered by the incarnate Son. The entire passage, including this verse, uses Symbolism where the "middle wall of partition" (mentioned in the preceding verses) symbolizes the spiritual and social barriers that Christ broke down, making His "preaching peace" the active dismantling of those very divides.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 2:17 is a profound theological statement on the nature of Christ's redemptive work, asserting that His peace is universal in its scope and radical in its unifying power. It underscores that the Gospel is fundamentally a message of reconciliation—first, between God and humanity, and consequently, between alienated human groups. Christ's "preaching peace" signifies the establishment of a new covenant reality where former distinctions and enmities are abolished through His sacrifice, creating a single, unified body of believers. This peace is not earned but freely given through Christ's initiative, making access to God possible for all, regardless of their past status or background. It reflects God's ultimate desire for all humanity to be brought into harmonious relationship with Him and with one another.
REFLECTION AND APPLICATION
Ephesians 2:17 serves as a powerful reminder of the transformative power of the Gospel and Christ's ongoing mission to bring reconciliation. For believers today, this verse calls us to embody the peace that Christ has established, recognizing that the dividing walls of hostility—whether ethnic, social, economic, or political—have been broken down in Him. It challenges us to actively pursue unity within the church, embracing diversity as a reflection of God's multifaceted grace, rather than allowing differences to become sources of division. Furthermore, as recipients of this profound peace, we are commissioned to be ambassadors of reconciliation, extending the good news of peace to a world still "afar off" from God and plagued by disunity. Our lives, individually and corporately, should be a living testament to the unifying power of Christ, demonstrating that true peace is found only in Him.
Questions for Reflection
FAQ
Who are "you which were afar off" and "them that were nigh" in this verse?
Answer: "You which were afar off" refers to the Gentiles, those who were spiritually and covenantally distant from God and His promises to Israel. They were outside the covenant relationship God had established with His chosen people. "Them that were nigh" refers to the Jews, who were considered "near" to God due to their unique covenantal relationship, the Law, and the temple. The verse emphasizes that Christ's peace was preached to both groups, bridging the profound historical and spiritual chasm between them and bringing them together into one new body in Christ, as explained in Ephesians 2:11-16.
What kind of "peace" did Christ preach, and how is it achieved?
Answer: The "peace" (Greek: eirḗnē) Christ preached is far more comprehensive than merely the absence of conflict. It signifies a holistic state of reconciliation, wholeness, and well-being. This includes peace with God, achieved through the atoning sacrifice of Christ on the cross, which removed the barrier of sin (Romans 5:1). It also includes peace between previously alienated human groups, specifically Jews and Gentiles, by abolishing the "enmity" and the dividing wall of the Law (Ephesians 2:14-16). Christ achieved this peace through His death, which reconciled both groups to God in one body, thus creating a new humanity.
How did Christ "preach" this peace, given that He primarily ministered to Jews during His earthly life?
Answer: Christ "preached" this peace in multiple ways. First, through His incarnate life, ministry, and teachings, He embodied the principles of reconciliation and grace that would ultimately break down all barriers. Second, and most crucially, His death on the cross was the ultimate act of "preaching peace," as it was through His blood that both Jews and Gentiles were brought near to God and to each other (Ephesians 2:13). Third, His "preaching" continues through the Holy Spirit working through His apostles and the church, who were commissioned to proclaim this good news to all nations, fulfilling His universal mission after His ascension (Acts 1:8).
CHRIST-CENTERED FULFILLMENT
Ephesians 2:17 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who is not merely a messenger of peace, but the very embodiment and source of peace itself. His "coming" refers to His incarnation, where God Himself entered human history to actively intervene in humanity's fractured state. The "peace" He "preached" is the Good News of reconciliation, forged in His own body on the cross. He is the ultimate Peacemaker, who, by His sacrificial death, not only reconciled humanity to God but also dismantled the deep-seated ethnic and religious hostilities between Jew and Gentile, creating "one new man" out of two (Ephesians 2:15). This fulfillment is powerfully articulated in Colossians 1:20, where Paul states that God was pleased through Christ "to reconcile all things unto himself; having made peace through the blood of his cross." Jesus' resurrection and ascension further confirm His triumph over sin and division, establishing Him as the reigning Lord who continues to extend His peace through the Holy Spirit and the church, His body, drawing all peoples into a unified fellowship with God and one another (John 14:27). He is our peace (Ephesians 2:14), the one who broke down every dividing wall, making access to the Father possible for all through the Spirit (Ephesians 2:18).