Ephesians 2:14-15 Part 2
The Dividing Wall: A Second Look
Many interpret the dividing wall as a picture of the Mosaic Law, which in their view served to separate Jews from Gentiles. We have shown four major problems with this interpretation. First, the Torah teaches to intimately include and care for Gentiles, not separate from them. Second, Jesus said that he did not come to abolish the Mosaic Law, yet we know he abolished the dividing wall. Third, in Romans Paul says we do not abolish the Mosaic Law but rather uphold it, so how can he say that it is abolished and not upheld in Ephesians? Fourth, the Greek words nomos and entole do not have to refer to the Mosaic Law and its commandments, and the word dogma normally refers to rules and regulations that are of man-made origin. With these in mind, we simply cannot accept an interpretation that sees the Mosaic Law as the dividing wall. So then, what is the dividing wall? And what is the law of commandments expressed in ordinances that Christ abolished?
Let's return to what we know from the passage.
Based on these verses, we know:
1. Christ broke down in his flesh the dividing wall of hostility.
2. This was accomplished by abolishing the law of commandments expressed in ordinances.
3. The result is unity and peace between believing Jews and Gentiles.
The dividing wall separated Jews from Gentiles. If the Mosaic Law did not create separation between Jews and Gentiles, what did? Let's look again at the context that we spent so much time examining initially. Remember that in Ephesians, Paul has painted a picture of two kingdoms. These kingdoms are antithetical, opposing each other. The citizens of one kingdom are members of the household of God (2:19); the citizens of the other kingdom follow the prince of the power of the air and are sons of disobedience (2:2). Paul associates Jews with the first kingdom, those who have the covenants of promise, are part of the commonwealth of Israel, and are “near” (2:12-13). He associates Gentiles with the second kingdom, those who have been separated and alienated from God, without hope; those who are “far off;” those who walk in darkness and are ignorant (2:11-13; 4:17-19).
With this in mind, Paul mentions a great mystery (1:10; 3:6)—that those who were formerly members of Satan's kingdom have been brought into God's kingdom, that those who were far off have been brought near, that those who were separated and alienated are now included. As Paul says in Colossians 1:13, “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son.” The result is unity between those who were already near and those who are now included: Jews and Gentiles. All of this was accomplished by the death of our Messiah.
Now that believing Gentiles “in the flesh” have been brought into the commonwealth of Israel (2:12,19), they receive the fullness of the Abrahamic blessing: they are adopted as sons of Abraham, and ultimately sons of God, and now have an inheritance in him.
This brings us back to the theme of “rulers and authorities.” The defeat of these rulers is essential to understanding Ephesians and the dividing wall. Recall that the rulers and authorities were demonic beings who had governing authority over the nations, the Gentiles. In other words, they are the rulers (under Satan) of the other kingdom.
Paul says the dividing wall is a wall of hostility. The Greek word for hostility is ἔχθραν (echthran). It is used in the Septuagint in Genesis 3:15, when God says there will be enmity, or hostility, between the offspring of the serpent and the offspring of the woman. In Ephesians, the Gentiles were called the children (i.e. offspring) of Satan, whereas those who are part of God's kingdom are children (offspring) of God. All the way back to Genesis three, there has been hostility between those who are of God's kingdom and those who are not. And ultimately, there is hostility between those who are not God's children and God himself. Thus in Romans 8:7, Paul can say that those whose minds are set on gratifying the flesh have hostility (echthra) towards God. In James 4:4, James says that friendship with the world (i.e. Satan's kingdom) is hostility (echthra) with God.
The dividing wall of hostility is a wall of division, division that has existed between two kingdoms, that still exists between these two kingdoms until Satan's rule is ultimately destroyed (Revelation 11:15). So if the hostility between the two kingdoms still exists, how is it that Christ destroyed the wall of hostility in his flesh?
Paul is addressing Gentiles in the flesh who have aligned themselves with the one true God. They have forsaken any prior allegiances to the rulers and authorities. As previous members of Satan's kingdom, they used to be against those who were a part of God's kingdom, those who “were near,” and vice versa. But now, there is no longer a wall of hostility between them. Why? Because the Gentiles who have been united with Christ are now friends of God, part of his kingdom, and enemies of the kingdom to which they once belonged.
It's not that hostility no longer exists between the two kingdoms. It is rather that hostility no longer exists between believers who have been united in Christ, whether they are Gentiles in the flesh or Jews in the flesh. They are all spiritually children of the God of Israel.
What is the dividing wall?
The dividing wall is the hostility that exists between the children of Satan (in one kingdom) and the children of God (in another kingdom). For believers in the Messiah, this hostility no longer exists because they are now in the same kingdom. Though it once stood tall and mighty, there is now no longer a wall of hostility between believing Jews and believing Gentiles.
How did abolishing the law of commandments expressed in ordinances achieve this?
Remember that nomos (law) can refer to any governing law or set of rules, and entole (commandments) can refer to any mandate or ordinance, not necessarily of divine origin. Recall also that dogma (ordinances/regulations) normally refers to man-made commands, not God's commands. In Colossians, Paul directly connects certain dogma with demonic rulers who inspire these man-made rules that are contrary to God's rules (2:8,20).
In this context, therefore, the law of commandments expressed in ordinances is the governing law of the rulers and authorities over the Gentiles (nations). This “law” was their rule, their authority, their claim over and boundary around the citizens of their kingdom. Such laws would naturally enforce separation between its citizens and those of God's kingdom. Why? Because a major goal of Satan is to maintain ownership of his subjects and keep them far away from the one true King.
Under this interpretation, nomos would be how the rulers and authorities exerted and maintained their power. Their laws, commandments, and ordinances contradict and stand against the Word of God. Yet these very rules have been negated because Jesus is above all rule and authority (1:20-21). Moreover, those who have been raised with Christ are seated with him above all rule and authority (Ephesians 2:6). Thus, the law of Satan's kingdom has been made powerless. It has no authority over those who have been raised with Christ, who are now a part of his kingdom. If you were once a citizen of a certain country, but are no longer, the constitution of that country no longer applies to you. Similarly, the “constitution” of the kingdom of darkness no longer applies to those who are of the kingdom of light. They have been raised above it, seated with Christ in the heavenly places.
What would the laws, commandments, and dogmas of Satan's kingdom look like, practically speaking?
As mentioned above, a major goal of the kingdom of darkness that rules over the Gentiles would be to keep the Gentiles out of the kingdom of light. Thus, its rules would intend to separate the nations from God and Israel, to prevent allegiance to the one true King, to maintain rule and authority over the nations. Its rules would generate hostility, the dividing wall that Jesus tore down. That is why abolishing the law of commandments expressed in ordinances resulted in the destruction of the dividing wall.
These laws, commandments, and ordinances would manifest themselves in lies and false beliefs. Examples would be false religious systems, both monotheistic and polytheistic, or even atheistic. Such “laws” create false beliefs that make it more difficult for Gentiles to convert, to recognize the truth of God's kingdom. These religious systems have historically brought separation between God's people and the nations.
These demon-inspired regulations manifest themselves in belief systems of the nations. They are expressed in anti-Semitic laws, hatred of the Jews, false gods, and false beliefs. Even the inclusive polytheistic Greeks and Romans were intolerant of (and thus separated from) the monotheistic Jews. Similarly today we have postmodernists, who claim to embrace all religions, yet show intolerance towards believers in Christ.
What we must understand is that these are the laws, rules, and regulations that have been nailed to the cross, destroyed by the death of our Messiah. He was able to destroy these rules because when he died, he destroyed the power of the rulers and authorities, making a spectacle of them (Colossians 2:15).
Interestingly, these regulations have not only manifested themselves in the nations, but also in some of the man-made rules of the Jews. Satan is fighting the fight on both sides. On the side of the nations, he has instilled false religious systems and hatred toward God's people. On the side of the Jews, he seeks to create hatred for the foreigners, the Gentiles, whom God commands his covenant people love and care for.
Expressions of these man-made rules are in Jewish teachings such as the Oral Law and writings such as the Qumran's 4QMMT (see our discussion on Galatians 2), which command separation from Gentiles. For example, Jubilees 22:16 says,
Many interpret the dividing wall as a picture of the Mosaic Law, which in their view served to separate Jews from Gentiles. We have shown four major problems with this interpretation. First, the Torah teaches to intimately include and care for Gentiles, not separate from them. Second, Jesus said that he did not come to abolish the Mosaic Law, yet we know he abolished the dividing wall. Third, in Romans Paul says we do not abolish the Mosaic Law but rather uphold it, so how can he say that it is abolished and not upheld in Ephesians? Fourth, the Greek words nomos and entole do not have to refer to the Mosaic Law and its commandments, and the word dogma normally refers to rules and regulations that are of man-made origin. With these in mind, we simply cannot accept an interpretation that sees the Mosaic Law as the dividing wall. So then, what is the dividing wall? And what is the law of commandments expressed in ordinances that Christ abolished?
Let's return to what we know from the passage.
Based on these verses, we know:
1. Christ broke down in his flesh the dividing wall of hostility.
2. This was accomplished by abolishing the law of commandments expressed in ordinances.
3. The result is unity and peace between believing Jews and Gentiles.
The dividing wall separated Jews from Gentiles. If the Mosaic Law did not create separation between Jews and Gentiles, what did? Let's look again at the context that we spent so much time examining initially. Remember that in Ephesians, Paul has painted a picture of two kingdoms. These kingdoms are antithetical, opposing each other. The citizens of one kingdom are members of the household of God (2:19); the citizens of the other kingdom follow the prince of the power of the air and are sons of disobedience (2:2). Paul associates Jews with the first kingdom, those who have the covenants of promise, are part of the commonwealth of Israel, and are “near” (2:12-13). He associates Gentiles with the second kingdom, those who have been separated and alienated from God, without hope; those who are “far off;” those who walk in darkness and are ignorant (2:11-13; 4:17-19).
With this in mind, Paul mentions a great mystery (1:10; 3:6)—that those who were formerly members of Satan's kingdom have been brought into God's kingdom, that those who were far off have been brought near, that those who were separated and alienated are now included. As Paul says in Colossians 1:13, “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son.” The result is unity between those who were already near and those who are now included: Jews and Gentiles. All of this was accomplished by the death of our Messiah.
Now that believing Gentiles “in the flesh” have been brought into the commonwealth of Israel (2:12,19), they receive the fullness of the Abrahamic blessing: they are adopted as sons of Abraham, and ultimately sons of God, and now have an inheritance in him.
This brings us back to the theme of “rulers and authorities.” The defeat of these rulers is essential to understanding Ephesians and the dividing wall. Recall that the rulers and authorities were demonic beings who had governing authority over the nations, the Gentiles. In other words, they are the rulers (under Satan) of the other kingdom.
Paul says the dividing wall is a wall of hostility. The Greek word for hostility is ἔχθραν (echthran). It is used in the Septuagint in Genesis 3:15, when God says there will be enmity, or hostility, between the offspring of the serpent and the offspring of the woman. In Ephesians, the Gentiles were called the children (i.e. offspring) of Satan, whereas those who are part of God's kingdom are children (offspring) of God. All the way back to Genesis three, there has been hostility between those who are of God's kingdom and those who are not. And ultimately, there is hostility between those who are not God's children and God himself. Thus in Romans 8:7, Paul can say that those whose minds are set on gratifying the flesh have hostility (echthra) towards God. In James 4:4, James says that friendship with the world (i.e. Satan's kingdom) is hostility (echthra) with God.
The dividing wall of hostility is a wall of division, division that has existed between two kingdoms, that still exists between these two kingdoms until Satan's rule is ultimately destroyed (Revelation 11:15). So if the hostility between the two kingdoms still exists, how is it that Christ destroyed the wall of hostility in his flesh?
Paul is addressing Gentiles in the flesh who have aligned themselves with the one true God. They have forsaken any prior allegiances to the rulers and authorities. As previous members of Satan's kingdom, they used to be against those who were a part of God's kingdom, those who “were near,” and vice versa. But now, there is no longer a wall of hostility between them. Why? Because the Gentiles who have been united with Christ are now friends of God, part of his kingdom, and enemies of the kingdom to which they once belonged.
It's not that hostility no longer exists between the two kingdoms. It is rather that hostility no longer exists between believers who have been united in Christ, whether they are Gentiles in the flesh or Jews in the flesh. They are all spiritually children of the God of Israel.
What is the dividing wall?
The dividing wall is the hostility that exists between the children of Satan (in one kingdom) and the children of God (in another kingdom). For believers in the Messiah, this hostility no longer exists because they are now in the same kingdom. Though it once stood tall and mighty, there is now no longer a wall of hostility between believing Jews and believing Gentiles.
How did abolishing the law of commandments expressed in ordinances achieve this?
Remember that nomos (law) can refer to any governing law or set of rules, and entole (commandments) can refer to any mandate or ordinance, not necessarily of divine origin. Recall also that dogma (ordinances/regulations) normally refers to man-made commands, not God's commands. In Colossians, Paul directly connects certain dogma with demonic rulers who inspire these man-made rules that are contrary to God's rules (2:8,20).
In this context, therefore, the law of commandments expressed in ordinances is the governing law of the rulers and authorities over the Gentiles (nations). This “law” was their rule, their authority, their claim over and boundary around the citizens of their kingdom. Such laws would naturally enforce separation between its citizens and those of God's kingdom. Why? Because a major goal of Satan is to maintain ownership of his subjects and keep them far away from the one true King.
Under this interpretation, nomos would be how the rulers and authorities exerted and maintained their power. Their laws, commandments, and ordinances contradict and stand against the Word of God. Yet these very rules have been negated because Jesus is above all rule and authority (1:20-21). Moreover, those who have been raised with Christ are seated with him above all rule and authority (Ephesians 2:6). Thus, the law of Satan's kingdom has been made powerless. It has no authority over those who have been raised with Christ, who are now a part of his kingdom. If you were once a citizen of a certain country, but are no longer, the constitution of that country no longer applies to you. Similarly, the “constitution” of the kingdom of darkness no longer applies to those who are of the kingdom of light. They have been raised above it, seated with Christ in the heavenly places.
What would the laws, commandments, and dogmas of Satan's kingdom look like, practically speaking?
As mentioned above, a major goal of the kingdom of darkness that rules over the Gentiles would be to keep the Gentiles out of the kingdom of light. Thus, its rules would intend to separate the nations from God and Israel, to prevent allegiance to the one true King, to maintain rule and authority over the nations. Its rules would generate hostility, the dividing wall that Jesus tore down. That is why abolishing the law of commandments expressed in ordinances resulted in the destruction of the dividing wall.
These laws, commandments, and ordinances would manifest themselves in lies and false beliefs. Examples would be false religious systems, both monotheistic and polytheistic, or even atheistic. Such “laws” create false beliefs that make it more difficult for Gentiles to convert, to recognize the truth of God's kingdom. These religious systems have historically brought separation between God's people and the nations.
These demon-inspired regulations manifest themselves in belief systems of the nations. They are expressed in anti-Semitic laws, hatred of the Jews, false gods, and false beliefs. Even the inclusive polytheistic Greeks and Romans were intolerant of (and thus separated from) the monotheistic Jews. Similarly today we have postmodernists, who claim to embrace all religions, yet show intolerance towards believers in Christ.
What we must understand is that these are the laws, rules, and regulations that have been nailed to the cross, destroyed by the death of our Messiah. He was able to destroy these rules because when he died, he destroyed the power of the rulers and authorities, making a spectacle of them (Colossians 2:15).
Interestingly, these regulations have not only manifested themselves in the nations, but also in some of the man-made rules of the Jews. Satan is fighting the fight on both sides. On the side of the nations, he has instilled false religious systems and hatred toward God's people. On the side of the Jews, he seeks to create hatred for the foreigners, the Gentiles, whom God commands his covenant people love and care for.
Expressions of these man-made rules are in Jewish teachings such as the Oral Law and writings such as the Qumran's 4QMMT (see our discussion on Galatians 2), which command separation from Gentiles. For example, Jubilees 22:16 says,
And you also, my son Jacob, remember my words, and keep the commandments of Abraham, your father. Separate yourself from the gentiles, and do not eat with them, and do not perform deeds like theirs. And do not become associates of theirs. Because their deeds are defiled, and all of their ways are contaminated, and despicable, and abominable.
Here is a command to separate from Gentiles and not even eat with them. Not only is such a command not given in the Torah, it is actually contrary to God's law, which commands the Israelites to love, support, and include foreigners. Jesus himself, referring to the Oral Law, says,
So for the sake of your tradition you have made void the word of God. You hypocrites! Well did Isaiah prophesy of you, when he said: 'This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men’ (Matthew 15:6-9, emphasis ours; cf. Isaiah 29:13-14).
Such teachings make void the very Word of God. Yet, through Christ's death, he has turned the tables and made void these commandments of men.
The result is the destruction of the dividing wall, the tearing down of hostility between Gentiles in the flesh and Jews in the flesh, who are now united as brothers and sisters in the Spirit. Destroying God's commands does not accomplish this. Rather, destroying the governing rules of Satan's kingdom brings unity between God's people.
What is the relationship between the dividing wall in Ephesians two and the cheirographon in Colossians two?
We have already stated that Ephesians and Colossians are sister texts with many related themes. In our study of Colossians, we carefully examine the Greek term cheirographon, often translated “record of indebtedness.” In Colossians two, Paul uses cheirographon to refer to a bond created by our own voluntary submission to the rulership of demonic beings. The spiritual rulers and authorities held over us this note of indebtedness, which said that we belonged to them. As Paul states in Colossians 2:14-15, this note was nailed to the cross, which disarmed the rulers and authorities.
Recall also that when we were under the rulers and authorities, they instituted dogmas over us. These dogmas, the rules and regulations of the demonic realm, generate hostility between God's people and those who belong to the prince of the power of the air. This hostility is a wall of division between Jews and Gentiles, the dividing wall Paul speaks of in Ephesians two. When Christ died, the cheirographon was nailed to the cross; it was annulled, which then terminated the rules and regulations to which we previously submitted.
In both Colossians and Ephesians, the authorities are disarmed and their rules and regulations are rendered powerless as Christ loosens their hold on us. He forgives us of the idolatrous cheirographon we voluntarily submitted to. Furthermore, the Father raised Christ and placed him above every rule and authority. Christ cancels their right to rule us, which frees us to serve the living God and walk according to his commandments.
In summary, on the cross, Christ annulled the cheirographon, freeing us from our obligation to follow the rules and regulations that created the wall of hostility between Jews and Gentiles, who are now united under one kingdom and one King.
How does this affect believers today?
The bottom line is, we must be careful not to rebuild the wall that Christ has destroyed. We cannot bring with us the man-made traditions that are contrary to God's Word when we enter the Body of the Messiah. Both Jewish and Gentile believers must be on guard against this, even in the simplest of ways. Consider when believers eat together, sharing table fellowship. Jewish believers may bring with them the rabbinic teaching that meat and milk products should not be eaten together (Babylonian Talmud, Hullin 113b,115b). This might offend a Gentile believer who loves his cheeseburger. Since this teaching is outside of scripture, we must not let it build a wall of hostility between believers. On the flip side, a Gentile may delight in adding bacon to his burger. Eating pork is against the Torah, is contrary to God's instructions, and would greatly offend a Jewish believer. It would rebuild the wall that Christ has destroyed.
Being careful not to rebuild the wall of hostility applies to situations and issues far more serious than table fellowship. When Gentiles come to faith, they have a tendency to bring their pagan customs and traditions with them and “Christianize” them. Such “customs” include worship practices that find their origin outside of the scriptures, originating in pagan polytheism and/or naturalism. They hold beliefs that we can worship how we want, eat what we want, and live how we want, as long as we do it in the name of Christ. Jews would rightly see these practices as idolatry, even when done in Christ's name, thus creating separation between the two groups.
Likewise, when Jews come to faith, they must be on guard against an attitude of superiority. There are far too many Messianic congregations where Gentile believers feel they are second class members. Perhaps they are new to learning about the Torah or know little of the Hebrew language. Unlike their Jewish brothers and sisters, they have not had years of experience celebrating the richness of the Sabbath and God's festivals. They are told they don't fully understand. Of course, this results in division and feelings of inferiority. The middle wall that Christ tore down in his flesh is thus rebuilt. Hegg, addressing the issue of Jewish elitism in Messianic congregations, exhorts his readers with the following:
We dare not rebuild a wall between Jew and Gentile that was removed by the very work of our Messiah. Thus, we must be careful to maintain the biblical mandates, but equally careful not to divide over man-made traditions (15).
May this be true of us.
How did Christ's death destroy the dividing wall?
One last issue must be addressed. Paul says that Christ destroyed the dividing wall in his flesh (2:14). “In his flesh” refers to the sacrificial death of our Messiah on the cross. We know that, on the cross, Jesus took our place, paying the price for our sins. If his death accomplished our forgiveness and redemption, what does this have to do with the negating of the rulers and authorities' dominion over our lives?
Remember that “luo” (broke down) refers to the breaking of a bond. We gave examples of this word associated with a bond of Satan being broken and the works of the devil being destroyed (Luke 13:16; 1 John 3:8). In a different example, John says we have been “loosed” (luo) from our sins and made into a kingdom (Revelation 1:5-6).
The connection between the cross and the rulers and authorities is our sin. Our sin, which separated us from God, is what gave Satan (and thereby the rulers and authorities) ownership over our lives. When our sin was not atoned for, we belonged to Satan, to the other kingdom. On the cross, Christ atoned for our sin and thereby destroyed the very thing that gave Satan claim over us. Christ destroyed (luo) Satan's hold on those who were his inheritance by dealing with our sin. Pauline scholar Clinton E. Arnold, in his book, Powers of Darkness: Principalities and Powers in Paul's Letters, says the following in reference to the disarming of the rulers and authorities in Colossians 2:15:
The result is the destruction of the dividing wall, the tearing down of hostility between Gentiles in the flesh and Jews in the flesh, who are now united as brothers and sisters in the Spirit. Destroying God's commands does not accomplish this. Rather, destroying the governing rules of Satan's kingdom brings unity between God's people.
What is the relationship between the dividing wall in Ephesians two and the cheirographon in Colossians two?
We have already stated that Ephesians and Colossians are sister texts with many related themes. In our study of Colossians, we carefully examine the Greek term cheirographon, often translated “record of indebtedness.” In Colossians two, Paul uses cheirographon to refer to a bond created by our own voluntary submission to the rulership of demonic beings. The spiritual rulers and authorities held over us this note of indebtedness, which said that we belonged to them. As Paul states in Colossians 2:14-15, this note was nailed to the cross, which disarmed the rulers and authorities.
Recall also that when we were under the rulers and authorities, they instituted dogmas over us. These dogmas, the rules and regulations of the demonic realm, generate hostility between God's people and those who belong to the prince of the power of the air. This hostility is a wall of division between Jews and Gentiles, the dividing wall Paul speaks of in Ephesians two. When Christ died, the cheirographon was nailed to the cross; it was annulled, which then terminated the rules and regulations to which we previously submitted.
In both Colossians and Ephesians, the authorities are disarmed and their rules and regulations are rendered powerless as Christ loosens their hold on us. He forgives us of the idolatrous cheirographon we voluntarily submitted to. Furthermore, the Father raised Christ and placed him above every rule and authority. Christ cancels their right to rule us, which frees us to serve the living God and walk according to his commandments.
In summary, on the cross, Christ annulled the cheirographon, freeing us from our obligation to follow the rules and regulations that created the wall of hostility between Jews and Gentiles, who are now united under one kingdom and one King.
How does this affect believers today?
The bottom line is, we must be careful not to rebuild the wall that Christ has destroyed. We cannot bring with us the man-made traditions that are contrary to God's Word when we enter the Body of the Messiah. Both Jewish and Gentile believers must be on guard against this, even in the simplest of ways. Consider when believers eat together, sharing table fellowship. Jewish believers may bring with them the rabbinic teaching that meat and milk products should not be eaten together (Babylonian Talmud, Hullin 113b,115b). This might offend a Gentile believer who loves his cheeseburger. Since this teaching is outside of scripture, we must not let it build a wall of hostility between believers. On the flip side, a Gentile may delight in adding bacon to his burger. Eating pork is against the Torah, is contrary to God's instructions, and would greatly offend a Jewish believer. It would rebuild the wall that Christ has destroyed.
Being careful not to rebuild the wall of hostility applies to situations and issues far more serious than table fellowship. When Gentiles come to faith, they have a tendency to bring their pagan customs and traditions with them and “Christianize” them. Such “customs” include worship practices that find their origin outside of the scriptures, originating in pagan polytheism and/or naturalism. They hold beliefs that we can worship how we want, eat what we want, and live how we want, as long as we do it in the name of Christ. Jews would rightly see these practices as idolatry, even when done in Christ's name, thus creating separation between the two groups.
Likewise, when Jews come to faith, they must be on guard against an attitude of superiority. There are far too many Messianic congregations where Gentile believers feel they are second class members. Perhaps they are new to learning about the Torah or know little of the Hebrew language. Unlike their Jewish brothers and sisters, they have not had years of experience celebrating the richness of the Sabbath and God's festivals. They are told they don't fully understand. Of course, this results in division and feelings of inferiority. The middle wall that Christ tore down in his flesh is thus rebuilt. Hegg, addressing the issue of Jewish elitism in Messianic congregations, exhorts his readers with the following:
We dare not rebuild a wall between Jew and Gentile that was removed by the very work of our Messiah. Thus, we must be careful to maintain the biblical mandates, but equally careful not to divide over man-made traditions (15).
May this be true of us.
How did Christ's death destroy the dividing wall?
One last issue must be addressed. Paul says that Christ destroyed the dividing wall in his flesh (2:14). “In his flesh” refers to the sacrificial death of our Messiah on the cross. We know that, on the cross, Jesus took our place, paying the price for our sins. If his death accomplished our forgiveness and redemption, what does this have to do with the negating of the rulers and authorities' dominion over our lives?
Remember that “luo” (broke down) refers to the breaking of a bond. We gave examples of this word associated with a bond of Satan being broken and the works of the devil being destroyed (Luke 13:16; 1 John 3:8). In a different example, John says we have been “loosed” (luo) from our sins and made into a kingdom (Revelation 1:5-6).
The connection between the cross and the rulers and authorities is our sin. Our sin, which separated us from God, is what gave Satan (and thereby the rulers and authorities) ownership over our lives. When our sin was not atoned for, we belonged to Satan, to the other kingdom. On the cross, Christ atoned for our sin and thereby destroyed the very thing that gave Satan claim over us. Christ destroyed (luo) Satan's hold on those who were his inheritance by dealing with our sin. Pauline scholar Clinton E. Arnold, in his book, Powers of Darkness: Principalities and Powers in Paul's Letters, says the following in reference to the disarming of the rulers and authorities in Colossians 2:15:
How did Christ's death and resurrection accomplish this disarming? Precisely because the powers could not deter Christ from making a satisfaction for sin. By offering his life and spilling his blood, Christ could extend forgiveness of sin to his people. The powers thus lost their chief mechanism for holding people in their bondage (104-5).
In both Colossians and Ephesians, the authorities are disarmed and their rules and regulations are rendered powerless because Christ loosens their hold on us by forgiving us of our sin and reconciling us to the Father.
In Ephesians, Paul reminds us that we are not to give the devil a “foothold” once again by sinning (Ephesians 4:27). Satan achieves this “foothold,” which can also be translated “opportunity” or “position,” through our sin. Christ has released us from Satan's hold because he has dealt with our sin on the cross. We are to live accordingly and not give Satan any opportunity or position in our lives yet again (cf. Romans 6:10-14).
This is not to say that the dividing wall is our sin. As we have already established, the wall is the hostility that exists between the two kingdoms. When Christ, in his flesh, dealt with our sin, he destroyed Satan's hold on us, released us from his kingdom, and removed the hostility, that is, the dividing wall, between us and the people of God. As Paul says in Colossians,
In Ephesians, Paul reminds us that we are not to give the devil a “foothold” once again by sinning (Ephesians 4:27). Satan achieves this “foothold,” which can also be translated “opportunity” or “position,” through our sin. Christ has released us from Satan's hold because he has dealt with our sin on the cross. We are to live accordingly and not give Satan any opportunity or position in our lives yet again (cf. Romans 6:10-14).
This is not to say that the dividing wall is our sin. As we have already established, the wall is the hostility that exists between the two kingdoms. When Christ, in his flesh, dealt with our sin, he destroyed Satan's hold on us, released us from his kingdom, and removed the hostility, that is, the dividing wall, between us and the people of God. As Paul says in Colossians,
And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands [dogmas]. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him (2:13–15, emphasis ours).
Sin puts us under the rulers and authorities, who rule over us with dogmas that create hostility between its citizens and God's kingdom. On the cross, Christ forgave us of our sin and destroyed the dogmas of the rulers and authorities.
Conclusion
Many Christians interpret the dividing wall of Ephesians two as the Mosaic Law, believing that it has created division between Jews and Gentiles. We have shown that this is a misunderstanding based on a gross misrepresentation of the Torah. Such an interpretation has major flaws: it is inconsistent with the Torah itself, with the words of Jesus, and with the words of Paul in other letters. Further, it does not consider varying uses of the Greek words used in Ephesians two for “law” and “commandments,” and is not compatible with the normal understanding of the Greek word for “ordinances” (dogma), which does not refer to God's laws but rather human edicts and decrees.
Since the dividing wall is clearly not the Torah, what is it? The context of Ephesians paints the picture of two kingdoms, one ruled by Satan, the other by God. Paul's message is that Gentiles who have accepted Jesus as their Messiah no longer belong to Satan's kingdom, but rather to God's. We must understand the dividing wall in this context. Since the fall of man, hostility has existed between the offspring of Satan (citizens of his kingdom) and the offspring of God (citizens of God's kingdom). When Gentiles in the flesh become spiritual children of God, this hostility is removed because their citizenship has been transferred to God's kingdom. They are no longer against God's children but rather included and united with them. Christ broke down the dividing wall.
When Christ was obedient to death on the cross, he was given a name above all names and raised high above all rulers and authorities (Philippians 2:8-9; Ephesians 1:20-21). Therefore, he was able to effectively abolish (luo) all of their laws, commandments, and regulations that previously controlled their former citizens. These laws, commandments, and regulations were designed to separate the citizens of the two kingdoms, to keep the citizens of Satan's kingdom far away from God and his truth. These laws consisted of lies, false beliefs, and hateful doctrines. When Christ was raised above the rulers and authorities, these laws were abolished (cf. Colossians 2:15), and the hostility they created was destroyed. Now, we are no longer slaves of sin, of the kingdom of Satan, following Satan's laws, commandments, and regulations; we have been released to be slaves of righteousness and slaves of God, now to follow God's commandments (Romans 6:18-22, cf. Jeremiah 31:33-34).
Because of the cross, our sins have been forgiven.
Because of the cross, we are now citizens of God's kingdom.
Because of the cross, the laws of Satan's kingdom hold no sway over us.
Because of the cross, the dividing wall of hostility between Jews and Gentiles has been utterly destroyed, and we are now united in the Messiah as citizens of the same kingdom. We are unified as one people under the same law, the Torah of God.
And so we close with where we began:
Conclusion
Many Christians interpret the dividing wall of Ephesians two as the Mosaic Law, believing that it has created division between Jews and Gentiles. We have shown that this is a misunderstanding based on a gross misrepresentation of the Torah. Such an interpretation has major flaws: it is inconsistent with the Torah itself, with the words of Jesus, and with the words of Paul in other letters. Further, it does not consider varying uses of the Greek words used in Ephesians two for “law” and “commandments,” and is not compatible with the normal understanding of the Greek word for “ordinances” (dogma), which does not refer to God's laws but rather human edicts and decrees.
Since the dividing wall is clearly not the Torah, what is it? The context of Ephesians paints the picture of two kingdoms, one ruled by Satan, the other by God. Paul's message is that Gentiles who have accepted Jesus as their Messiah no longer belong to Satan's kingdom, but rather to God's. We must understand the dividing wall in this context. Since the fall of man, hostility has existed between the offspring of Satan (citizens of his kingdom) and the offspring of God (citizens of God's kingdom). When Gentiles in the flesh become spiritual children of God, this hostility is removed because their citizenship has been transferred to God's kingdom. They are no longer against God's children but rather included and united with them. Christ broke down the dividing wall.
When Christ was obedient to death on the cross, he was given a name above all names and raised high above all rulers and authorities (Philippians 2:8-9; Ephesians 1:20-21). Therefore, he was able to effectively abolish (luo) all of their laws, commandments, and regulations that previously controlled their former citizens. These laws, commandments, and regulations were designed to separate the citizens of the two kingdoms, to keep the citizens of Satan's kingdom far away from God and his truth. These laws consisted of lies, false beliefs, and hateful doctrines. When Christ was raised above the rulers and authorities, these laws were abolished (cf. Colossians 2:15), and the hostility they created was destroyed. Now, we are no longer slaves of sin, of the kingdom of Satan, following Satan's laws, commandments, and regulations; we have been released to be slaves of righteousness and slaves of God, now to follow God's commandments (Romans 6:18-22, cf. Jeremiah 31:33-34).
Because of the cross, our sins have been forgiven.
Because of the cross, we are now citizens of God's kingdom.
Because of the cross, the laws of Satan's kingdom hold no sway over us.
Because of the cross, the dividing wall of hostility between Jews and Gentiles has been utterly destroyed, and we are now united in the Messiah as citizens of the same kingdom. We are unified as one people under the same law, the Torah of God.
And so we close with where we began:
For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace (Ephesians 2:14–15).
Hallelujah!
Bibliography
The Holy Bible: English Standard Version. (2011). Wheaton, IL: Crossway Bibles.
The Book of Jubilees, translated by Charles, R.H. (1917). New York: Macmillan.
Danker, F.W., ed. (2001). A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd ed. (BDAG). Chicago, IL: University of Chicago Press.
Gleason, L.A. (1985). “Daniel,” The Expositor's Bible Commentary: Daniel-Minor Prophets Vol. 7 (ed. F.E. Gaebelein). Grand Rapids, MI: Zondervan.
Grossfeld, B. (2000). “Torah,” Dictionary of New Testament Background (ed. C.A. Evans and S.E. Porter). Downer's Grove, IL: InterVarsity Press.
Hegg, T. (1996) “The 'Dividing Wall' in Ephesians 2:14,” torahresource.com
Hoehner, H.W. (2002). Ephesians: An Exegetical Commentary. Grand Rapids, MI: Baker Academic.
Jervis, L.A. (2000). “Law/Nomos in Greco-Roman World,” Dictionary of New Testament Background (ed. C.A. Evans & S. E. Porter). Downer's Grove, IL: InterVarsity Press.
Josephus, War 3:363; 3:374; 5:5
Longman, T. (1999). The NIV Application Commentary: Daniel. Grand Rapids, MI: Zondervan.
O'Brien, P.T. (1982). Word Biblical Commentary: Colossians, Philemon, Vol. 44. Nashville, TN: Thomas Nelson.
Turner, M. (1994). “Ephesians,” New Bible Commentary: 21st Century Edition (ed. D.A. Carson et al.). Downers Grove, IL: InterVarsity Press.
Ephesians 2:14-15
Bibliography
The Holy Bible: English Standard Version. (2011). Wheaton, IL: Crossway Bibles.
The Book of Jubilees, translated by Charles, R.H. (1917). New York: Macmillan.
Danker, F.W., ed. (2001). A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd ed. (BDAG). Chicago, IL: University of Chicago Press.
Gleason, L.A. (1985). “Daniel,” The Expositor's Bible Commentary: Daniel-Minor Prophets Vol. 7 (ed. F.E. Gaebelein). Grand Rapids, MI: Zondervan.
Grossfeld, B. (2000). “Torah,” Dictionary of New Testament Background (ed. C.A. Evans and S.E. Porter). Downer's Grove, IL: InterVarsity Press.
Hegg, T. (1996) “The 'Dividing Wall' in Ephesians 2:14,” torahresource.com
Hoehner, H.W. (2002). Ephesians: An Exegetical Commentary. Grand Rapids, MI: Baker Academic.
Jervis, L.A. (2000). “Law/Nomos in Greco-Roman World,” Dictionary of New Testament Background (ed. C.A. Evans & S. E. Porter). Downer's Grove, IL: InterVarsity Press.
Josephus, War 3:363; 3:374; 5:5
Longman, T. (1999). The NIV Application Commentary: Daniel. Grand Rapids, MI: Zondervan.
O'Brien, P.T. (1982). Word Biblical Commentary: Colossians, Philemon, Vol. 44. Nashville, TN: Thomas Nelson.
Turner, M. (1994). “Ephesians,” New Bible Commentary: 21st Century Edition (ed. D.A. Carson et al.). Downers Grove, IL: InterVarsity Press.
Ephesians 2:14-15