Ephesians 2:15
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New International Version
by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace,

New Living Translation
He did this by ending the system of law with its commandments and regulations. He made peace between Jews and Gentiles by creating in himself one new people from the two groups.

English Standard Version
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,

Berean Study Bible
by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace

Berean Literal Bible
having annulled in His flesh the law of commandments in ordinances, so that He might create in Himself the two into one new man, making peace,

New American Standard Bible
by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace,

King James Bible
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;

Holman Christian Standard Bible
He made of no effect the law consisting of commands and expressed in regulations, so that He might create in Himself one new man from the two, resulting in peace.

International Standard Version
He rendered the Law inoperative, along with its commandments and regulations, thus creating in himself one new humanity from the two, thereby making peace,

NET Bible
when he nullified in his flesh the law of commandments in decrees. He did this to create in himself one new man out of two, thus making peace,

New Heart English Bible
having abolished in the flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace;

Aramaic Bible in Plain English
And he has canceled the hatred by his flesh and the law of commands in his commandments, that for the two, he would create in his Person one new man, and he has made peace.

GOD'S WORD® Translation
He brought an end to the commandments and demands found in Moses' Teachings so that he could take Jewish and non-Jewish people and create one new humanity in himself. So he made peace.

New American Standard 1977
by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace,

Jubilee Bible 2000
abolishing in his flesh the enmity, which was the law of commandments in the order of rites, to edify in himself the two in one new man, making peace,

King James 2000 Bible
Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; to make in himself of two one new man, so making peace;

American King James Version
Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of two one new man, so making peace;

American Standard Version
having abolished in the flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man,'so making peace;

Douay-Rheims Bible
Making void the law of commandments contained in decrees; that he might make the two in himself into one new man, making peace;

Darby Bible Translation
having annulled the enmity in his flesh, the law of commandments in ordinances, that he might form the two in himself into one new man, making peace;

English Revised Version
having abolished in his flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the twain one new man, so making peace;

Webster's Bible Translation
Having abolished in his flesh the enmity, even the law of commandments contained in ordinances: to make in himself of two one new man, so making peace;

Weymouth New Testament
by setting aside the Law with its commandments, expressed, as they were, in definite decrees. His design was to unite the two sections of humanity in Himself so as to form one new man,

World English Bible
having abolished in the flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace;

Young's Literal Translation
the enmity in his flesh, the law of the commands in ordinances having done away, that the two he might create in himself into one new man, making peace,
Study Bible
One in Christ
14For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility 15by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace 16and reconciling both of them to God in one body through the cross, by which He extinguished their hostility.…
Cross References
Isaiah 9:6
For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.

Galatians 3:28
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.

Galatians 6:15
For neither circumcision nor uncircumcision means anything. What counts is a new creation.

Ephesians 2:10
For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.

Ephesians 2:14
For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility

Ephesians 2:16
and reconciling both of them to God in one body through the cross, by which He extinguished their hostility.

Colossians 1:21
Once you were alienated from God and were hostile in your minds because of your evil deeds.

Colossians 2:14
having canceled the debt ascribed to us in the decrees that stood against us. He took it away, nailing it to the cross!

Colossians 2:20
If you have died with Christ to the spiritual forces of the world, why, as though you still belonged to the world, do you submit to its regulations:

Colossians 3:10
and have put on the new self, which is being renewed in knowledge in the image of its Creator.
Treasury of Scripture

Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of two one new man, so making peace;

in his.

Colossians 1:22 In the body of his flesh through death, to present you holy and …

Hebrews 10:19-22 Having therefore, brothers, boldness to enter into the holiest by …

the law.

Galatians 3:10 For as many as are of the works of the law are under the curse: for …

Colossians 2:14,20 Blotting out the handwriting of ordinances that was against us, …

Hebrews 7:16 Who is made, not after the law of a carnal commandment, but after …

Hebrews 8:13 In that he said, A new covenant, he has made the first old. Now that …

Hebrews 9:9,10,23 Which was a figure for the time then present, in which were offered …

Hebrews 10:1-10 For the law having a shadow of good things to come, and not the very …

one.

Ephesians 4:16 From whom the whole body fitly joined together and compacted by that …

2 Corinthians 5:17 Therefore if any man be in Christ, he is a new creature: old things …

Galatians 6:15 For in Christ Jesus neither circumcision avails any thing, nor uncircumcision, …

Colossians 3:10 And have put on the new man, which is renewed in knowledge after …

(15) The connection in the original is doubtful. The words the "enmity in His flesh" may be in apposition to the "wall of partition" in the previous verse; or, as in our version, to "the law of commandments." The general sense, however, is but little affected in either case.

Having abolished in his flesh the enmity, even the law of commandments contained in ordinances.--In this difficult passage it will be well first to examine the particular expressions. (1) The word rendered "to abolish" is the word often used by St. Paul for "to supersede by something better than itself"--translated "to make void," in Romans 3:31; to "bring to nought," in 1Corinthians 1:28, and (in the passive) "to fail," "to vanish away," "to be done away," in 1Corinthians 13:8-10. Now, of the relation of Christ to the Law, St. Paul says, in Romans 3:31, "Do we make void the Law? God forbid! Yea, we establish the Law." The Law, therefore, is abolished as a law "in ordinances"--that is, "in the letter"--and is established in the spirit. (2) "The law of commandments in ordinances." The word here rendered "ordinance" (dogma) properly means "a decree." It is used only in this sense in the New Testament (see Luke 2:1; Acts 16:4; Acts 17:7; Hebrews 11:23); and it signifies expressly a law imposed and accepted, not for its intrinsic righteousness, but on authority; or, as Butler expresses it (Anal., Part ii., Ephesians 1), not a "moral," but "a positive law." In Colossians 2:14 (the parallel passage) the word is connected with a "handwriting" that is a legal "bond"; and the Colossians are reproved for subjecting themselves to "ordinances, which are but a shadow of things to come"; while "the body," the true substance, "is Christ." (See Ephesians 2:16-17; Ephesians 2:20-21.) (3) Hence the whole expression describes explicitly what St. Paul always implies in his proper and distinctive use of the word "law." It signifies the will of God, as expressed in formal commandments, and enforced by penalties on disobedience. The general idea, therefore, of the passage is simply that which is so often brought out in the earlier Epistles (see Romans 3:21-31; Romans 7:1-4; Romans 8:1-4; Galatians 2:15-21, et al.), but which (as the Colossian Epistle more plainly shows) now needed to be enforced under a somewhat different form--viz., that Christ, "the end of the law," has superseded it by the free covenant of the Spirit; and that He has done this for us "in His flesh," especially by His death and resurrection. (4) But in what sense is this Law called "the enmity," which (see Ephesians 2:16) was "slain" on the Cross? Probably in the double sense, which runs through the passage: first, as "an enmity," a cause of separation and hostility, between the Gentiles and those Jews whom they called "the enemies of the human race"; next, as "an enmity" a cause of alienation and condemnation, between man and God--"the commandment which was ordained to life, being found to be unto death" through the rebellion and sin of man. The former sense seems to be the leading sense here, where the idea is of "making both one"; the latter in the next verse, which speaks of "reconciling both to God," all the partitions are broken down, that all alike may have "access to the Father." Comp. Colossians 1:21, "You, who were enemies in your mind, He hath reconciled;" and Hebrews 10:19, "Having confidence to enter into the holy place by the blood of Jesus, by a new and living way, which He hath consecrated to us, through the veil, that is to say His flesh."

For to make in himself of twain one new man, so making peace.--In this clause and the following verse the two senses, hitherto united, are now distinguished from each other. Here we have the former sense simply. In the new man "there is neither Jew nor Gentile," but "Christ is all and in all" (Colossians 3:12). This phrase, "the new man" (on which see Ephesians 4:24, Colossians 3:10), is peculiar to these Epistles; corresponding, however, to the "new creature" of 2Corinthians 5:17, Galatians 6:15; and the "newness of life" and "spirit" of Romans 6:4; Romans 7:6. Christ Himself is the "second man, the Lord from Heaven" (1Corinthians 15:47). "As we have borne the image of the first man, of the earth, earthy," and so "in Adam die," we now "bear the image of the heavenly," and not only "shall be made alive," but already "have our life hid with Christ in God" (Colossians 3:3). He is at once "the seed of the woman" and the "seed of Abraham"; in Him, therefore, Jew and Gentile meet in a common humanity. Just in proportion to spirituality or newness of life is the sense of unity, which makes all brethren. Hence the new creation "makes peace"--here probably peace between Jew and Gentile, rather than peace with God, which belongs to the next verse.

Verse 15. - (To wit, the enmity.) It is a moot point whether τὴν ἔχθραν is to be taken as governed by λύσας in ver. 14, or by καταργήσας in the end of this verse. Both A.V. and R.V. adopt the latter; but the former is more textual and natural. Another question is - What enmity? Some say between Jews and Gentiles; others, between both and God. The latter seems right; where "the enmity" is so emphatically referred to, it must be the great or fundamental enmity, and the whole tenor of the passage is to the effect that in the removal of the enmity of the sinner to God, the abolition of the enmity between Jew and Gentile was provided for. In his flesh. These words are not to be connected with the enmity, for then they would require τὴν before them, but with λύσας (ver. 14) or καταργήσας (ver. 15). In his flesh, crucified, broken, for our sins, Christ virtually broke down the enmity (comp. Colossians 1:22). Having abolished the law of commandments in ordinances. Some think that "in ordinances" (ἐν δόγμασι, doctrines) denotes the means by which the Law was abolished - by means of doctrines, i.e. the doctrines of Christianity. But New Testament δόγμα is not equal to "doctrine." "In ordinances" limits the law of commandments. The law abolished or superseded by Christ was the law of positive requirements embodied in things decreed, evidently the ceremonial law of the Jews; certainly not the moral law (see Romans 3:31). By removing this, Jesus removed that which had become the occasion of bitter feelings between Jew and Gentile; the Jew looking down proudly on the Gentile, and the Gentile despising what he deemed the fantastic rites of the Jews. That he might create the two in himself into one new man. The idea of a corporate body comes here into view. Christ's object was not merely to restore individuals, but to rear a Church, composed of many units incorporated into one body. This idea is prominent in the rest of the Epistle. Hence the strong word κτισῃ, create; not only is every believer a new creation, but the corporate organization into which they are built is also a creation. The two are made "one new man;" the Gentile is not turned into a Jew, nor the Jew into a Gentile, but both into one new man, thus removing all grounds of jealousy. This transformation is "in himself;" in vital union to Christ they are formed into one body. No Church connection of man with man is the true connection, unless it is founded on a mutual connection with Christ. So making peace; that is, between Jew and Gentile. The peacemaking with God, as we have seen, is referred to in the first words of the verse; this at the end is the subordinate peacemaking, the result of the other. Having abolished in his flesh the enmity,.... The ceremonial law, as appears by what follows,

even the law of commandments contained in ordinances; which consisted of many precepts, and carnal ordinances; and is so called because it was an indication of God's hatred of sin, by requiring sacrifice for it; and because it was an occasion of stirring up the enmity of the natural man, it being a burden and a weariness to the flesh, by reason of its many and troublesome rites; and because it was the cause of enmity between Jew and Gentile: the Jews say (g), that Sinai, the mount on which the law was given, signifies "hatred"; and that it is so called because from it descended "hatred" or "enmity" to the nations of the world: now this Christ abolished, "in his flesh", or by it; not by his incarnation, but by the sacrifice of his flesh, or human nature, and that as in union with his divine nature; but not until he had fulfilled it in himself, which was one end of his coming into the world; and then he abolished it, so as that it ought not to be, and so as that it is not, and of no use and service; and that because it was faulty and deficient, weak and unprofitable, as well as intolerable; and because there was a change in the priesthood; and because it was contrary to a spirit of liberty, the great blessing of the Gospel; and that there might be a reconciliation and a coalition between Jew and Gentile, as follows:

for to make in himself of twain one new man, so making peace; which explains what is meant before by making both one; and expresses the strictness of the union between Jew and Gentile, they became as one man; and points at the manner in which they became so strictly united; and that is by being made new men, or new creatures, by having a work of grace upon their souls, and so baptized into one body, and made to drink of one and the same Spirit; the foundation of which union is in himself; for Jew and Gentile, male and female, bond and free, are all one in Christ Jesus; he is the cornerstone in which they all meet, and the head to which the whole body is joined.

(g) T. Bab. Sabbat, fol. 89. 1. Shemot Rabba, sect. 2. fol. 92. 4. 15. 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 (Ro 8:7) by His flesh" (compare Eph 2:16; Ro 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) (Ro 4:15; 5:20; 7:10, 11; 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).2:14-18 Jesus Christ made peace by the sacrifice of himself; in every sense Christ was their Peace, the author, centre, and substance of their being at peace with God, and of their union with the Jewish believers in one church. Through the person, sacrifice, and mediation of Christ, sinners are allowed to draw near to God as a Father, and are brought with acceptance into his presence, with their worship and services, under the teaching of the Holy Spirit, as one with the Father and the Son. Christ purchased leave for us to come to God; and the Spirit gives a heart to come, and strength to come, and then grace to serve God acceptably.
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Alphabetical: abolishing and by commandments contained create enmity establishing flesh He himself his in into is its law make making man might new of one ordinances out peace purpose regulations so that the thus to two was which with

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