How does Ephesians 2:17 define peace for both Jews and Gentiles in Christ? Canonical Text “He came and preached peace to you who were far away and peace to those who were near.” — Ephesians 2:17 Literary Context Verses 14-18 form a single argument bracketed by “peace.” v 14: Christ “is our peace.” v 15: He “makes” peace. v 17: He “preached” peace. v 18: He gives unified “access” to the Father. The structure shows that the definition of peace here is relational reconciliation to God and communal union between peoples, both secured by the cross (v 16). Historical Backdrop: The Temple Barrier Archaeologists unearthed the limestone “Soreg inscription” (Jerusalem, 1871; Kümmel, 1930) which warned Gentiles of death if they passed from the Court of the Gentiles into the inner precincts. Paul, writing from Roman custody (Acts 21:28–29), alludes to that literal wall (Ephesians 2:14). Christ’s peace demolishes such barriers conceptually and eternally. Old Testament Echo: Isaiah 57:19 “I will create the praise of the lips: ‘Peace, peace to those far and near,’ says the LORD, ‘and I will heal them.’” Paul cites this text, transferring Yahweh’s promise to the Messiah. Thus peace is covenant restoration, predicted centuries earlier. Christological Fulfillment “He came” (ἐλθών) compresses Incarnation, ministry, crucifixion, resurrection, and post-Easter proclamation. The risen Christ’s first words to the disciples—“Peace be with you” (John 20:19)—embody the same declaration Paul attributes to Him for Jews (“near”) and Gentiles (“far”). Jew-Gentile Polarity Resolved • “Far” = Gentiles alienated from Israel, covenantless (Ephesians 2:12). • “Near” = Jews possessing covenants yet estranged by sin. Both groups need the same reconciliatory peace. The gospel equalizes need and solution, eliminating superiority complexes and ethnic exclusivism. Ecclesiological Dimension The new humanity (Ephesians 2:15) forms one body where circumcision, dietary laws, and calendar distinctions no longer segregate worshippers. Early church practice—shared agape meals, joint baptismal rites (Galatians 3:27-28), and unified liturgy—bears witness in sources such as the Didache (c. A.D. 50-70) and 1 Clement (c. A.D. 95). Archaeological and Extra-Biblical Corroboration 1. Gallio Inscription (Delphi, A.D. 51–52) synchronizes Acts chronology, confirming Paul’s timeline for composing prison epistles. 2. Ossuary of Caiaphas (1990) situates the priestly cast who opposed Christ, anchoring the historical milieu in which the “peace” proclamation unfolded. 3. Early Christian graffiti (e.g., Megiddo Prayer Hall, 3rd c.) depict mixed-ethnicity worship, an outworking of the Jew-Gentile peace ideal. Pastoral Applications • Preach the gospel as the sole source of vertical and horizontal peace. • Model diverse fellowship that mirrors Ephesian peace. • Disciple believers to replace ethnic pride with Christ-centered identity. • Counsel anxious hearts: objective reconciliation fuels subjective tranquility (Philippians 4:6-7). Summary Definition In Ephesians 2:17, peace is the resurrected Christ’s covenant-fulfilling, barrier-demolishing, legally secured, relational reconciliation offered equally to Jews and Gentiles, establishing one new humanity that glorifies God now and eternally. |
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