COMMENTARY ON EPHESIANS
LESSON NUMBER 26
Eph 2:15 "Having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace; 16 And that He might reconcile both unto God in one body by the cross, having slain the enmity thereby." (Eph 2:15-16)
HAVING ABOLISHED IN HIS FLESH THE ENMITY
INTRODUCTION
From the moral and spiritual viewpoint, the entire human race is dead in trespasses and sins, and alienated from God (Rom 3:23; Rom 5:10; Eph 2:1). Culturally and positionally, men were divided by location and language - and this state resulted from God scattering the people at Shinar. It has been revealed that this was according to God's own determination (Deut 32:8; Acts 17:26-27). However, there was a greater division among people than this. This division existed within the frame work of everyone being sinners. Beginning with Abraham, there were two groups of people: the Jews and the Gentiles, One heard from God, and one did not. God revealed himself to one, and not to the other. One were a people God recognized, and the other was not. One group was preferred before the others, received before the others, and were given benefits that were not common to any other people. This was not intended to be a permanent or ideal division. It was a necessary prelude to a salvation that was greater that could be imagined by any mortal, or even any angel or Cherub. In order to show the magnitude and power of His mercy, kindness, and grace, God would save a people He had cultured, and one He had not. He would be found of those who sought Him (Jer 29:13), and those who sought Him not (Isa 65:1). He will make commitments to one people, then include others in the promised blessing to whom the promise was not given. This circumstance substantially demonstrates that salvation is not of works - for a whole body of people will experience it who not only did no acceptable works, but were not cultured by nature to do so. These are "the heathen" (Lev 26:33; 2 Chron 28:3; Psa 9:5), whose ways the Lord commanded Israel NOT to learn (Lev 18:3; Deut 12:20; Jer 10:2). He will accomplish this by enlarging the tent of the acceptable people to receive the ones who were not formerly accepted. That is the marvelous truth that Paul is now expounding with great power and spiritual expertise.
HAVING ABOLISHED IN HIS FLESH
Eph 2:15a "Having abolished in His flesh the enmity, even the law of commandments contained in ordinances . . ."
What was involved in making one people out of the Jews and Gentiles? It was a much more challenging task than men are prone to think. The accomplishment of this work is heralded among the greatest and most mysterious works of God. The wisdom that was necessary to accomplish this is so far above us that it can only be appreciated by faith. Keep in mind that a condition is being resolved that God Himself has created. In fact, it was created for the purpose that is now being expounded. Here again, the point being developed is that salvation is not of works. If it was by works, then men would have to accomplish what is now expounded.
HAVING ABOLISHED IN HIS FLESH. Other versions read, "put an end to," BBE "destroying," CJB "did away with," CSB having nullified," DARBY "making void," DUOAY "He ended," "abrogating," GENEVA "done away," YLT "cleared away," ABP "ended," LIVING "cancelled," IE "setting aside," WEYMOUTH "to destroy," CEV "causing to cease," LITV and "repealing." MESSAGE
Two points are critical here. First, something was abolished, ended, terminated, annulled, and done away when Jesus died on the cross. Second, it was abolished, or terminated "in His flesh," when Jesus bore the sins of humanity "in His own body on the tree" (1 Pet 2:24). The thing that was abolished, was taken out of the way because it did not rectify the situation it rightly condemned. Salvation is not the mere removal of condemnation, but the rectification of the circumstance that necessitated that condemnation.
THE LAW OF COMMANDMENTS CONTAINED IN ORDINANCES. Other versions read, "the Law with its commandments and regulations," NIV "the law with its rules and orders," BBE "The Torah with its commands set forth in the form of ordinances," CJB "the law of commandments in ordinances," DARBY "the law of commandments contained in decrees," DOUAY "the Law of commandments which standeth in ordinances," GENEVA and "the system of law with its commandments and regulations." NLT "the Law of commandments with its decrees," NJB "the law of commandments contained in the Law written," PNT "the Law of Moses with all its rules and commands," CEV "ended the law with its many commands and rules," ERV and "repealed the law code that had become so clogged with fine print and footnotes that it hindered more than it helped." MESSAGE
What was "abolished?" Although the text is very carefully crafted, some versions thoroughly distort it, saying the Law itself was abolished, or the Law "with" its various ordinances. Colossians states this truth in these words: "Blotting out the handwriting of ordinances that was against us" (Col 2:14). The literal translation of the Ephesian text is, "the Law of the directions in decrees." INTERLINEAR The word "ordinances" means "doctrine, decree, rules and requirements." STRONG'S
This is NOT a reference to the Ten Commandments, but is rather a reference to what is commonly called the ceremonial law. It refers to the various ordinances in which the Ten Commandments were applied in human conduct. It included the various feasts, ceremonies, clean/unclean distinctions, priesthood, etc. The matter of keeping the Ten Commandments was not left up to the interpretation of men. The way they were lived out was described in the various Levitical laws. The Old Covenant was an agreement to live life in the precise manner prescribed by the various ordinances. They dealt with the necessity of circumcision, marriage, eating, feasting, making sacrifices, planting and reaping fields, honoring God, etc. If, for example, they did not honor the weekly Sabbath or the land Sabbaths, they had broken the covenant. The Law, which was the means through which righteousness was to be appropriated, was "contained in ordinances."
The Ten Commandments were not "abolished" or "blotted out," but the convenantal application of them. The various ordinances were the points at which the guilt was established. I come from a background that taught the Ten Commandments were blotted out, and the commandments God wanted to keep were repromulged, or stated again by the Apostles. However, the Law was ended only as a means to righteousness. As it is written, "For Christ is the end of the law for righteousness to every one that believeth" (Rom 10:4).
In its ordinances, the Law required absolute consistency and regularity. People were told precisely how to live, what to eat, who to befriend, and how to serve God. Nothing was left up to the individual. Those detailed instructions - the "ordinances" - are called "handwriting" in Colossians. This was not a reference to God's writing, but to that of Moses, who put all of the ordinances in a book, as God commanded Him to do (Ex 34:27). God wrote on the tables the words of the covenant (Ex 34:28; Deut 10:2-5). Although Moses' writings included the Ten Commandments, the bulk of his writing was the ordinances, which our text states were "abolished."
Those "ordinances" contained the Law, but were not the Law itself. The Law was precisely "the words of the covenant" (Ex 34:28), but it was amplified and applied in the various "ordinances" that were imposed upon Israel.
ONE NEW MAN
2:15b " . . . for to make in Himself of twain one new man, so making peace."
The abolition of the "ordinances," in which the Law was "contained," constituted the breaking down of the "middle wall of partition" that stood between the Jews and the Gentiles. An understanding of this moved the apostles and elders to write a special letter to the Gentile churches concerning some of the various ordinances of the Law that certain were attempting to impose upon them (Acts 15:28-29).
TO MAKE IN HIMSELF. The removal of the separating wall was in order to "make," or create, something - something new. Other versions read, "create in Himself." NKJV By saying "in Himself," he means the stated outcome will take place when the people themselves are "in Him." The stated objected will be realized when there is an effectual joining of the people to the Lord (1 Cor 6:17). The people themselves do not create or negotiate this oneness. Jesus Himself creates it when the people have actually been joined to Him, becoming "one spirit" with Him.
OF TWAIN. The two being, the Jews and the Gentiles that are "in Him." This means that the distinction of the Jews was not destroyed. That distinction can only be eliminated in Christ. If this is not the case, then the text has no real meaning. For God to make a special provision to join Jew and Gentile together postulates a very real distinction outside of Christ. Those who say the Jews have been completely removed, and all promises to them abrogated have not assessed the situation properly.
ONE NEW MAN. Other versions read, "one new humanity," NRSV "a single new humanity," CSB "one new person," LIVING "one new people," GNB "a new kind of human being." MESSAGE
Here we are introduced to a different use of the word "new man" - ordinarily applied to the individual (Eph 4:24; Col 3:10). Here, the point is not an individual man, like Adam, but a different kind of race, like those of whom Adam was the federal head (1 Cor 15:22). In this case, Jesus Himself is the federal head, being "the Second Man" and the "Last Adam" (1 Cor 15:45,47). This new kind of mankind is created "in Him."
By saying the Jew and Gentile become "one new man" in Christ, the text is accenting the sameness of their nature. Before being in Christ, the Jew and Gentile did not differ according to their nature - "all have sinned and come short of the glory of God" (Rom 3:23). The difference was the "middle wall of partition" that was caused by God limiting His dealings, with very view exceptions, to the Jews. The ordinances, which were the means of measuring the faithfulness of the Jews, were given exclusively to them. They separated them from all other people, but they did not exclude them from needing the remission of sin, and Savior, and justification. If anyone could have been saved by works, it would have been the Jew. The necessary works were even spelled out for them. But they were no different in nature from the Gentiles, who did not know God, had no covenant with Him, and were consigned to darkness.
Even though this God-ordained distinction has been declared, men continue to erect middle walls of partition. It may be encapsulated in a creedal statement, or a religious tradition, or a name, or some other form of distinction. However, when you get down to the root of the matter, they are really no different than the people from whom they have separated themselves.
There has only been one people who were distinct because of appearance and what has been uniquely given to them. That is the Jews. They had a unique set of ordinances that separated them from other peoples. None of their holidays were the same as those of the world. Their ceremonies were unlike those of the world. Their food distinctions were unique. The sign of their covenant with God - circumcision - was unlike any other human distinction. Their altars were not the same. Their sacrifices were not the same. Their high days, like the day of atonement, were different. Their definition of clean and unclean were unique. Their priesthood was different. None of these, however, had to do with their nature, which was NOT different.
This "one new man" that is created in Christ Jesus, has the traits of Jesus. In general those traits are loving righteousness and hating evil (Heb 1:9). In particular that are found in the distribution of gifts that are designed to minister to His people, enabling them to grow up into Christ in all things (Eph 4:11-16). This new kind of man consists of both Jews and Gentiles.
SO MAKING PEACE. Other versions read, "establishing peace," NASB "resulting in peace," CSB and "united us in peace." CEV The peace of reference is not the peace that has been made between man and God (Col 1:20). This is peace between Jew and Gentile in Christ - "the unity of the Spirit in the bond of peace" (Eph 4:3).
After 1,500 years of hostility, by one act upon the cross, the cause of hostility- "the middle wall of partition" - peace was made in Christ between Jews and Gentiles. Let us be clear about this. This peace resulted from the abolition of a religion of ordinances, rules, and a spelling out of the details of living. In other words, the application of the Law was made through these ordinances, which effectively separated the Jews from the Gentiles. It was all on the basis of external things - not heart, not spirit, but how things were done externally - a system of works.
THAT HE MIGHT RECONCILE BOTH UNTO GOD
216 "And that He might reconcile both unto God in one body by the cross, having slain the enmity thereby.
There could not be two methods of reconciliation - one for one people, and a different one for the other people. In this case, God made it clear that there are not, and cannot be multiple roads to Him. Everyone must come to Him in the same way - a single way that is "narrow" (Matt 7:14), is "new and living," and has been opened by to men by the Son of God Himself (Heb 10:20). In order to accomplish this, the people must be brought together.
THAT HE MIGHT RECONCILE. Here is a most interesting perspective. Here, reconciliation is not depicted as a individual matter. God has brought the Jew and Gentile together in Christ in order to the realization of reconciliation "unto God." He made peace between the Jews and the Gentiles, creating a new humanity, in order that reconciliation to Him might be accomplished.
Because of the nature of God, reconciliation could not be achieved by different ways - one for the Jews, and another for the Gentiles. The enmity between God and man was common to all - being ignorant of God, sinning and coming short of the glory of God, being dead in trespasses and sins, living according to the course of the world, and being dominated the devil (Eph 2"1-3).
There were not two ways to resolve the problem of man's alienation from God. With the Law, the Jews could not solve it, and without the Law the Gentiles also proved helpless. It became clear, therefore, that man was not capable of bridging the gap between himself and God. Prior to the Law. that was demonstrated on an individual basis. During the Law, it was confirmed on a collective basis. The grand conclusion, salvation could not be upon the basis of works, achievement, accomplishment, or any other form of human ingenuity. The condition of the Gentiles confirmed that God could not be found by searching, and the Jew proved He could not be found by doing - even when the doing was prescribed by God Himself.
I have noticed over the years that those who speak of salvation, or being saved, rarely refer to being reconciled "unto God." That involves being of one mind with Him, loving His truth, His commandments not being grievous, and finding delight in Him.
And what was absolutely essential for the reconciliation of both the Jews and the Gentiles unto God "in one body?" It was to bring an end to the Law as a means of righteousness (Rom 10:4). That involved the termination of a "how-to" approach to life, or "the commandments contained in ordinances." It was man's nature that was the problem, not merely what he did.
IN ONE BODY. This is not the body of Christ that was pinioned to the tree, but the mystical body of Christ that consists of the individual members, taken from both the Jews and the Gentiles. I gather from this that division voids reconciliation. It is for this reason that Paul said to the divided Corinthian church, "Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God" (2 Cor 5:20).
BY THE CROSS. The abolishing of the commandments contained in ordinances was not accomplished by a word, but rather by an act. Here it is made clear that while the death of Christ on the cross is the means whereby we perceive the love of God, it is what was accomplished on the cross, as compared to Christ submitting to the cross, that enabled us to be reconciled to God in one collective body, composed of Jews and Gentiles.
In one grand act, Jesus proved that the commandments contained in ordinances, which were what men did, could never take away the sin of the world. The entirety of sin - the iniquity of us all (Isa 53:6) - was laid upon Christ, when He was upon the cross (1 Pet 2:24). That proved that not a single sin had been taken away by the ordinances imposed upon the Jews through the Law. Until that time, the Law continued to pronounce the "Guilty!" verdict upon all men, both Jew and Gentile.
Once that sin as taken away, however, the entire system of ordinances as defined by the Law was abolished. The "law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine" (1 Tim 1:9-10). In Christ, because men are "made righteous" (Rom 5:19), and made "dead to the Law" as well (Rom 7:4) the Law can no longer condemn them, Hence, its ordinances, which presume sinfulness, have been abolished as a means to righteousness.
HAVING SLAIN THE ENMITY. The "enmity" is what was slain - the "hostility," NIV "the division," BBE "hatred," PNT and "killing the mutual enmity and bringing the hatred to an end." AMPLIFIED Wherever division, hatred, or schism exists in the professed church, it is because people have ignored the cross. It was there that the only legitimate cause for division was abolished and the hostility ended. Those who are in Christ are, by virtue of that circumstance, "one body." They have a mutual hatred for sin and a love for righteousness. They have died to sin, been reconciled to God, and delivered from the evil one. There is no legitimate reason for division among believers.