crucifixion has destroyed the enmity between the Jews and Gentiles and then reconciled them thus united in one body to God.’ It is urged in favour of this inter- pretation that it is unnatural to make the word enmity in this verse and in verse 15 refer to different things. The great doctrine in the whole context is the unity of all believers, and therefore, that is to be kept in view. It is the enmity between the Jews and Gentiles and their union of which the apostle is treating. But that idea had just before been expressed. It is perfectly pertinent to the apostle’s object to show that the union between the Jews and Gentiles was effected by the reconciliation of both, by his atoning death, to God. The former flows from the latter. In this connection the words “having slain the enmity on it,” serve to explain the declaration that the cross of Christ recon- ciles us to God. His death satisfied justice, it pro- pitiated God, i. 6. removed his wrath, or his enmity to sinners; not hatred, for God is love, but the calm and holy purpose to punish them for their sins. This view is sustained by the constantly recurring repre- sentations of Scripture. In Col. 1, 20-22, we have a passage which is exactly parallel to the one before us. It is there said, that God, having made peace by the blood of the cross, reconciled by Christ all things unto himself, and ‘“ you,” the apostle adds, “that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death.” Here it is obvious that the peace intended is peace between God and man.
CHAP. Il. VER. 17. 141
So too in Col. 2, 18. 14, itis said: “ You being dead... hath he quickened together with him, having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.” Here again the reconciliation is between man and God; the means, the cross—the mode, the abrogation or satisfaction of the law. The epistles to the Ephesians and to the Colossians are so much a reflection the one of the other, that they serve for mutual illustration. As there can be no doubt as to what Paul meant in the passages addressed to the Colossians, they serve to determine his meaning in the parallel passages to the Ephesians. The context, so far from opposing, favours the interpretation given above. Reconciliation in- volves the removal of enmity ; the reconciliation is to God, therefore the enmity is that which subsisted between God and man—the peace announced in con- sequence of this reconciliation, verse 17, is peace with God ; it consists in the liberty of access to him spoken of in verse 18. Thus all is natural in the relation of the several clauses to each other.
V.17. And having come, he preached peace, for you afar off, and peace* for those near. The connec- tion is not with verse 14, but with verses 14-16. Christ having effected peace, announced it. This is the bur- den of the Gospel, Peace on earth, and good-will to-
* The repetition of εἰρήνην before τοῖς ἐγγύς, has in its favour many of the oldest MSS. and versions, and is adopted by Lachmann, Meyer, and others.