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He is so by effecting two reconciliations, and thus obliterating two deep and long-standing alienations. He "hath made both one" Jew and Gentile - and "he hath reconciled both unto God in one body by the cross." Christ is our Peace, not simply as our Peacemaker, but as our Peace objectively considered and with regard to our relation to God; for the apostle represents our nearness to God as grounded in Christ as our Peace. He is therefore our Peace, as he is called our Righteousness and our Redemption (1 Corinthians 1:30), and while thus he is our Peace toward God, he is the ground of peace in every other relation, and especially between man and man. Thus he abides our continual Peace, for he did not make peace and end his relation toward us, but is the Source of our abiding reconciliation with God as well as of the continuous enjoyment of peace. Thus the Old Testament prophecies which connect peace with the Messiah find their just fulfillment (Isaiah 9:5, 6; Isaiah 57:2, 7). Peace was the legacy which he left to his disciples (John 14:27). It is "the peace to which we are called in one body" (Colossians 3:15). It is that which "keeps our hearts and minds through Christ Jesus" (Philippians 4:7). Consider -

I. HOW HE HAS MADE PEACE BETWEEN JEW AND GENTILE.

1. He did so by leveling in the dust the middle wall of partition that separated them widely for ages, in a word, by abolishing the narrow particularism of Judaism. The wall in question was the ceremonial law - "the law of commandments contained in ordinances" - given to Israel as a separate people and of positive appointment. The moral law was no part of the partition wail, and contains in itself nothing either to excite enmity or to establish separation between man and man. The death of Christ did not abolish it; it was the law of ceremonies only that was abolished in the cross, for when he died, it disappeared like a shadow when the substance was come. The moral law, as embodied in the Decalogue, was older than the Mosaic institute, and therefore survived its fall. The partition wall that kept Jew and Gentile apart was

(1) an ancient barrier of separation. It lasted sixteen hundred or two thousand years, according as we date its origin from Abraham or Moses. A Puritan Father says, "The foundation of the wall of separation was laid in Abraham's time when circumcision was first given, for that began the quarrel; reared up higher by Moses' rites; further lengthened and stretched out in all times of the prophets, throughout all ages, till Christ, who came to abolish it and break it down."

(2) It was a high barrier. It kept the Jew effectively apart for more than a millennium and a half, that he might be trained for the universalist dispensation that was to be established in the fullness of times.

(3) It engendered a deep hostility on both sides. It was this "enmity that made the barrier so serious an element of separation. The Jew regarded the Gentile with a proud and supercilious superiority, and the Gentile regarded the Jew as an enemy of the human race. Literature is full of the evidences of this continuous hostility. The Gentiles were called in contempt the uncircumcised" and "sinners of the Gentiles." Juvenal, Tacitus, Martial, Horace, repay the debt in the language of bitter and contemptuous sarcasm.

2. Consider the grand instrument of reconciliation between Jew and Get, the. "In his flesh." The language refers expressly to the condition of penal curse-bearing to which the atoning Savior spontaneously subjected himself. As the apostle once represents sin as being condemned in Christ's flesh (Romans 8:3), so here our Lord is regarded as having in his flesh taken upon him the sins of his people, as the great cause of enmity and disunion, and having exhausted at once the sin of man and the wrath of God on the cross, he thus at once abolished the law of ceremonies and annihilated the enmity which found its occasion in it. The cross is still the instrument of reconciling man to man. The world has made many efforts to unite men on a basis of liberty, equality, fraternity - often trying to bring about a union even by the most terrible bloodshed; but no principle has yet been discovered to unite man to man save the gospel of Christ, with its doctrine of atonement through the blood of the cross.

3. Consider the ultimate result of the death of Christ. "To make of twain one new man, so making peace." Those previously sundered were by the cross lifted into a higher unity, and placed upon a platform of equal privilege that obliterated all the old causes of division. The reconciling power of the cross ran through all the relations of men and all the relations of life. The person of Christ crucified became henceforth the great Center of unity.

II. HOW CHRIST IS OUR PEACE IN EFFECTING RECONCILIATION BETWEEN GOD AND MAN. "That he might reconcile both unto God in one body by the cross, having slain the enmity thereby." Nothing can be more explicit than the declaration that Christ's mission was intended to reconcile God and man, who were previously alienated by sin. It is often contended that, as God is essentially a God of love, it becomes us to think only of reconciliation on man's Side. There are, in fact, two reconciliations, the one based on the other - a reconciliation of God to man, and a reconciliation of man to God. The apostle says elsewhere that "God has reconciled us to himself by Jesus Christ" (2 Corinthians 5:18), and that it pleased "the Father, having made peace through the blood of the cross, to reconcile all things unto himself" (Colossians 1:20). The scheme of salvation, whether we take account of the incarnation or the atonement, emanated from the Divine good pleasure as the supreme source of all blessings. It is always important to emphasize the fact that the atonement is the effect, not the cause, of God's love. The peace here spoken of is peace on a basis of law and justice; for the offering up of Christ so magnified the Law and exhausted all its demands, that, on the ground of that propitiation, God could be at once just and the Justifier of the ungodly. This is according to another passage: "God hath sent forth his Son to be a propitiation through faith in his blood, to declare his righteousness" (Romans 3:25). If this be so, it is an error to hold that the only purpose of Christ's death was the manifestation of Divine love. It was, in fact, a manifestation of Divine justice as well as of Divine love; and if it was not a manifestation of Divine justice, that is, if there was no righteousness making that death necessary, it is difficult to see how there could be a manifestation of love in his dying. It follows also that it is an error to depreciate the importance of Christ's death, and to lay the main emphasis of his mission upon the virtues of his life. The Bible knows nothing of a gospel without a cross, or of a gospel which makes the cross a mere affecting incident at the close of a sublime career; it rather exhibits the cross as the grand procuring cause of life and redemption to man. If you take away the cross, you dry up the stream of blessing which has flowed down through all Christian ages, you put an end to the abiding peace of God's people, and you paralyze the right arm of the ministry. Therefore we are justified in regarding the reconciliation between God and. man as resting on Christ's work, and this work as charged with reconciling power, not as it moved the human heart or led to a new conduct in man, but as it introduced a new relation in which men were placed before God. - T.C.

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KJV: For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

WEB: For he is our peace, who made both one, and broke down the middle wall of partition,