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dispensational difference, the answering peace will be dispensational in character. The
enmity of this passage is closely connected with "the flesh" and "commandments
contained in ordinances." It is further likened to the middle wall of partition, is spoken of
as being broken down, abolished, and slain, the result being the proclamation of peace to
those afar off and those near.
"The middle wall of partition" refers to the chel, the wall that separated the Court of
the Gentiles from the Court of Israel in the Temple. The following is a translation of the
Greek inscription:--
"NO ONE BEING A FOREIGNER MAY ENTER WITHIN THE
ENCLOSURE AROUND THE HOLY PLACE.
WHOEVER IS
APPREHENDED WILL HIMSELF BE TO BLAME FOR HIS DEATH
WHICH WILL CERTAINLY FOLLOW."
Until the revelation of the mystery and of the full reconciliation (apokatallasső) a
difference in point of privilege and access was maintained between the Jewish believer
and the believing Gentile. Peter and Cornelius may possibly have gone up to the Temple
together, both confessing the same Lord and the same truth, yet there would come a time
when the distinctions of race and of ordinances would make an impassable barrier, and
Cornelius would be left outside while Peter could pass in. This "enmity," this "middle
wall of partition" has been broken down, "For through Him, we, the BOTH, have access
in one spirit unto the Father." It is somewhat difficult to make a clear translation of
verses 14 and 15 owing to the position of the words, "the enmity of His flesh." The A.V.
makes good sense by boldly translating, "Having abolished in His flesh the enmity,"
which reading is retained by the R.V. Rotherham in his Emphasized New Testament,
adhering more closely to the order of the words in the original, has the following, "The
enmity, in His flesh--the law of commandments in decrees--bringing to naught." Where
we have put a comma between "enmity" and "in," Rotherham uses a "half comma,"
indicating a close connection. The New Testament of J.N. Darby reads, "Having
annulled the enmity in His flesh, the law of commandments in ordinances." The moment
we get away from the A.V. and the R.V. to the original, we are conscious that instead of
the abolishing of the enmity having been accomplished "in His flesh," the enmity itself
seems to be closely connected with His flesh. A reference to Heb. 10: 20 will show that
"His flesh" was typified by "the veil," which kept man at a distance from God, and that
not until the veil was rent, His flesh stricken, smitten, and dying, could access in the
higher sense be possible. The enmity of Eph. 2: which was overcame by the
reconciliation is figured by the middle wall of partition, linked with Christ according to
the flesh, and is crystallized in the commandments concerning ordinances. This enmity
was slain at the cross. The apostle had more to say about this wondrous fact, but as it
involved a reference to one section of principalities and powers about which he had said
nothing specifically as yet, he reserves further details until he has explained the relation
of the reconciliation to the spiritual powers in Col. 1:, and then feels free to add to what he
has here said regarding the enmity, the ordinances, and the cross.