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; Luke 2:1; Acts 16:4; Acts 17:7; Colossians 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.

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.

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.

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 Ephesians 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 Romans 3:20; Romans 4:15; Romans 5:20; Romans 7:7-11. For abolished, see on cumbereth, Luke 13:7, and make without effect, see on Romans 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, Ephesians 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 Matthew 26:29.

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;

2:15 Having abolished in his flesh the enmity. While he was in the flesh the law condemned him and nailed him to the cross. In so doing it destroyed itself. The old covenant ended at the cross, when the new covenant was dedicated by the blood of Christ. Hence, the law, the wall between Jew and Gentile, the enmity, was taken away.

To make in himself of two one new man. Thus, the difference between Jew and Gentile being destroyed, both are made in the church one new race, a royal priesthood, a chosen nation, a peculiar people (1Pe 2:9), at peace among themselves.

2:15 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.

[2] 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 1:22,23 1Cor 12:12,13 Col 3:10,11. See Scofield Note: "Heb 12:23".

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.