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Selected Verse: Ephesians 2:15 - King James
Verse |
Translation |
Text |
Eph 2:15 |
King James |
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; |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (Rom 8:7) by His flesh" (compare Eph 2:16; Rom 8:3).
the law of commandments contained in--Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, Eph 2:3) (Rom 4:15; Rom 5:20; Rom 7:10-11; Rom 8:7). Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned (Col 2:14), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [ALFORD].
making peace--primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication (Eph 2:17). |
Notes on the Bible, by Albert Barnes, [1834] |
Having abolished - Having brought to naught, or put an end to it - καταργήσας katargēsas.
In his flesh - By the sacrifice of his body on the cross. It was not by instruction merely; it was not by communicating the knowledge of God; it was not as a teacher; it was not by the mere exertion of power; it was by his flesh - his human nature - and this can mean only that he did it by his sacrifice of himself. It is such language as is appropriate to the doctrine of the atonement - not indeed teaching it directly - but still such as one would use who believed that doctrine, and such as no other one would employ. Who would now say of a moral teacher that he accomplished an important result by "his flesh?" Who would say of a man that was instrumental in reconciling his contending neighbors, that he did it "by his flesh?" Who would say of Dr. Priestley that he established Unitarianism "in his flesh?" No man would have ever used this language who did not believe that Jesus died as a sacrifice for sin.
The enmity - Between the Jew and the Gentile. Tyndale renders this, "the cause of hatred, that is to say, the law of commandments contained in the law written." This is expressive of the true sense. The idea is, that the ceremonial law of the Jews, on which they so much prided themselves, was the cause of the hostility existing between them. That made them different people, and laid the foundation for the alienation which existed between them. They had different laws; different institutions; a different religion. The Jews looked upon themselves as the favorites of heaven, and as in possession of the knowledge of the only way of salvation; the Gentiles regarded their laws with contempt, and looked upon the unique institutions with scorn. When Christ came and abolished by his death their special ceremonial laws, of course the cause of this alienation ceased.
Even the law of commandments - The law of positive commandments. This does not refer to the "moral" law, which was not the cause of the alienation, and which was not abolished by the death of Christ, but to the laws commanding sacrifices, festivals, fasts, etc., which constituted the uniqueness of the Jewish system. These were the occasion of the enmity between the Jews and the Gentiles, and these were abolished by the great sacrifice which the Redeemer made; and of course when that was made, the purpose for which these laws were instituted was accomplished, and they ceased to be of value and to be binding.
Contained in ordinances - In the Mosaic commandments. The word "ordinance" means, decree, edict, law; Luk 2:1; Act 16:4; Act 17:7; Col 2:14.
For to make in himself - By virtue of his death, or under him as the head.
Of twain one new man - Of the two - Jews and Gentiles - one new spiritual person; that they might be united. The idea is, that as two persons who had been at enmity, might become reconciled and be one in aim and pursuit, so it was in the effect of the work of Christ on the Jews and Gentiles. When they were converted they would be united and harmonious. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
new man
Here the "new man" is not the individual believer, but the church, considered as the body of Christ in the sense of (Eph 1:22); (Eph 1:23); (Co1 12:12); (Co1 12:13); (Col 3:10); (Col 3:11).
(See Scofield) - (Heb 12:23). |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Having abolished in His flesh the enmity (τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ καταργήσας)
The enmity immediately follows the middle wall of partition, and should be rendered in apposition with and as defining it, and as dependent on brake down, not on abolished: the middle wall which was the enmity. It is used abstractly, as peace in Eph 2:14. The enmity was the result and working of the law regarded as a separative system; as it separated Jew from Gentile, and both from God. See Rom 3:20; Rom 4:15; Rom 5:20; Rom 7:7-11. For abolished, see on cumbereth, Luk 13:7, and make without effect, see on Rom 3:3.
The law of commandments contained in ordinances (τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν)
The law, etc., depends in construction on having abolished, and is not in apposition with the enmity, as A.V. The middle wall of partition, the enmity, was dissolved by the abolition of the law of commandments. Construe in His flesh with having abolished. Law is general, and its contents are defined by commandments, special injunctions, which injunctions in turn were formulated in definite decrees. Render the entire passage: brake down the middle-wall of partition, even the enmity, by abolishing in His flesh the law of commandments contained in ordinances.
For to make (ἵνα κτίσῃ)
Rev., that He might create. See on created, Eph 2:10. The work was to be a new creation on a new foundation.
In Himself
As the medium of reconciliation.
Of the twain one new man (τοὺς δύο εἰς ἕνα καινὸν ἄνθρωπον).
The Greek is livelier: make the two into one new man. Καινὸν new, emphasizes the new quality; not newness in point of time. See on Mat 26:29. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Having abolished by his suffering in the flesh the cause of enmity between the Jews and gentiles, even the law of ceremonial commandments, through his decrees - Which offer mercy to all; see Col 2:14. That he might form the two - Jew and gentile. Into one new man - one mystical body. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Having abolished in his flesh - By his incarnation and death he not only made an atonement for sin, but he appointed the doctrine of reconciliation to God, and of love to each other, to be preached in all nations; and thus glory was brought to God in the highest, and on earth, peace and good will were diffused among men.
The enmity of which the apostle speaks was reciprocal among the Jews and Gentiles. The former detested the Gentiles, and could hardly allow them the denomination of men; the latter had the Jews in the most sovereign contempt, because of the peculiarity of their religious rites and ceremonies, which were different from those of all the other nations of the earth.
The law of commandments - Contained in, or rather concerning, ordinances; which law was made merely for the purpose of keeping the Jews a distinct people, and pointing out the Son of God till he should come. When, therefore, the end of its institution was answered, it was no longer necessary; and Christ by his death abolished it.
To make in himself - To make one Church out of both people, which should be considered the body of which Jesus Christ is the head. Thus he makes one new man - one new Church; and thus he makes and establishes peace. I think the apostle still alludes to the peace-offering, שלום shalom, among the Jews. They have a saying, Sephra, fol. 121: Whosoever offers a peace-offering sacrifice, brings peace to the world. Such a peace-offering was the death of Christ, and by it peace is restored to the earth. |
17 And came and preached peace to you which were afar off, and to them that were nigh.
14 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;
7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
10 And the commandment, which was ordained to life, I found to be unto death.
11 For sin, taking occasion by the commandment, deceived me, and by it slew me.
20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
15 Because the law worketh wrath: for where no law is, there is no transgression.
3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
14 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;
7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.
4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
1 And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.
23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
10 And have put on the new man, which is renewed in knowledge after the image of him that created him:
13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
23 Which is his body, the fulness of him that filleth all in all.
22 And hath put all things under his feet, and gave him to be the head over all things to the church,
29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.
10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
3 For what if some did not believe? shall their unbelief make the faith of God without effect?
7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 For I was alive without the law once: but when the commandment came, sin revived, and I died.
10 And the commandment, which was ordained to life, I found to be unto death.
11 For sin, taking occasion by the commandment, deceived me, and by it slew me.
20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
15 Because the law worketh wrath: for where no law is, there is no transgression.
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
14 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;