Ephesians 2:15

Ephesians 2:15. To wit, the enmity. The order of the original favors the view that ‘enmity' is in apposition with ‘middle wall' (Ephesians 2:14); but the reading of the E. V. is not an impossible one. The other is, however, preferable for a number of other reasons. ‘Enmity' is then an explanation of the previous figure, and must refer to the enmity between Jews and Gentiles. Yet not to this alone, ‘but also, and as the widening context shows, more especially to the alienation of both Jew and Gentile from God' (Ellicott). Comp-the use of the word ‘peace' (Ephesians 2:14), and Ephesians 2:16; Ephesians 2:18, etc.

Having done away in his flesh. ‘In His flesh' comes first in the original, hence some have joined it with ‘enmity.' But this is objectionable. Others join it with ‘broke down' in Ephesians 2:14, which is grammatically possible. On the whole it seems best to connect it with ‘done away,' and to regard its position as very emphatic. The phrase is not precisely the same as ‘by His flesh, although the reference is to His death (comp. Ephesians 2:16), which abolished the law of commandments expressed in ordinances. It was thus that the ‘enmity' was broken down, namely, by the doing away of that ‘law' which was the exponent of the enmity, not only as between Jew and Gentile, but as between man and God. The special reference is to the Mosaic law, as a whole. This law was made up of ‘commandments, which took the form of decrees demanding obedience. (It is altogether incorrect to explain ‘in ordinances' as ‘in Christian doctrines' and then to join it with ‘done away.') This law was done away by Christ ‘in His flesh.' ‘In that He fulfilled the law in deed and in truth, performed God's will and suffered in obedience, He rendered it powerless in its single ordinances, dissolving its separative features. It thus gained through Him internal validity and importance, so that it no longer burdens men, but they stand and walk in and on the same as a common soil within salutary bounds. Here, too, all depends on His person and our relation to Him' (Braune). This thought of the doing away of the law through the death of Christ is a familiar one in Paul's writings, expressed now under one figure, and again under another. The fundamental fact is that Christ, by His atoning death, has done away with the law ‘so far as it was a covenant prescribing the conditions of salvation' (Hodge). Even as an ethical guide, it has no real power, except with those ‘who walk not after the flesh, but after the Spirit' (Romans 8:4).

That he might create, etc. This is the purpose of the ‘doing away,' but virtually explains ‘made both one' (Ephesians 2:14).

The two, i.e. , Jews and Gentiles.

In himself; not,' through Himself.' ‘The ground of the existence and permanence is in Him; He is the author and foundation, and at the same time the life-sphere, creator, and second Adam, progenitor of the new race, which stands in the original peace with God' (Braune).

Into one new man. ‘New' is almost equivalent to ‘renewed' in this connection; the contrast being with the ‘old man' (chap. Ephesians 4:22) hostile to God. The two are not only reconciled to each other as one man, but with God, so that they are created into one new man.

So making peace. Evidently in the wide complex sense, between man and man, because between God and man. This is the purpose of the new creation, and is a continued process in connection with it.