If we consider these references we shall find that peace, in the sense in which it is

used in such a passage as Rom. 5: 1, is absent. Peace as a result of forgiven sin and

justification is presupposed, but peace as opposed to faction and division is prominent

and emphasized. The central member "B", with its subdivisions must claim our

attention. The six members flow out of the truth of 2: 14. In what way does it mean that

He is our peace? The verse goes on to explain: "for He is our peace having made the

both ONE". We cannot consider the peace apart from the unity. "The both": who are

they? Are they God and the sinner? The fact that the subject returns on itself and comes

back to its starting point in verse 15 ("in order that the two He might create in Himself

into one new man, making peace") shows that they are not. Here all is explained.

Whoever the two may be, they form part of one new man. This rules out the idea that in

verse 14 "the both" can mean God and the sinner, for God has not been made part of the

one new man. "The peace" of verse 14 is explained for us, it follows as a result of the

two being made one, it is not the peace of forgiveness or justification, it is the peace of

unity and reconciliation. The words "He is our peace" are explained also by this verse;

for the creation of the one new man is in Himself, there is no unity contemplated here that

is outside Christ. He Himself is the ground of meeting, the ground of unity, the hope of

glory, the foundation and the chief corner stone. The unity of the Spirit is not a unity

where the manifestations of the Spirit will be prominent, but where Christ will be all in

all. The peace of Eph. 4: 3 is the peace of Eph. 2: 14, 15.

We are sent upon a search the moment we look at the inspired original, "endeavouring

to keep the unity of the Spirit in the bond of THE PEACE". What peace is here

intended? The answer is--the peace of Eph. 2: 14, 15. The unity of the Spirit stands in

contrast to the divisions made by the flesh. These divisions being abolished in the new

man, peace is attained, Christ Himself, being the peace of this unity, becomes in turn the

bond that binds all together. It is the same aspect of peace that is intended in verse 17.

He came to the far off Gentile and the dispensationally near Jew, and by the revelation of

the one body preached peace. The members of that unity preach the same in their turn,

their feet are shod with the preparation of the gospel of the peace. The vexatious

differences between Jew and Gentile have given place to the peace of unity, Christ

Himself the meeting place of "the both", Christ Himself the peace, Christ Himself the

Head, and all the members equal. If ever the ideal expressed in the words "Liberty,

Equality, Fraternity" is realized, it is realized here.

As a further elucidation of the nature of the peace that is meant in Eph. 2: 14 come

the words, "and hath broken down the middle wall of partition, the enmity". Most

readers know to what the reference is here. An inscription in Greek is to be seen in the

British Museum, which translated reads:--

This inscription was set up on the wall of the enclosure of the holy place in the temple

at Jerusalem. Cornelius and Peter might both be saved, might both be baptized with the