Albert Barnes Commentary Ephesians 2:15

"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;" — Ephesians 2:15 (ASV)

Having abolished. Having brought to nothing or put an end to it—katarghsav.

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.

This is language appropriate to the doctrine of the atonement—not indeed teaching it directly—but still such as someone who believed that doctrine would use, and such as no one else would employ.

Who would now say of a moral teacher that he accomplished an important result by his flesh? Who would say of a person who 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 one would have ever used this language who did not believe that Jesus died as a sacrifice for sin.

The enmity. This refers to 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 law made them different peoples and laid the foundation for the alienation that existed between them.

They had different laws, different institutions, and a different religion. The Jews looked upon themselves as the favorites of Heaven and as possessing the knowledge of the only way of salvation; the Gentiles regarded their laws with contempt and looked upon their peculiar institutions with scorn. When Christ came and abolished their peculiar ceremonial laws by his death, the cause of this alienation, of course, ceased.

Even the law of commandments. This refers to the law of positive commandments. This law does not refer to the moral law, which was not the cause of the alienation and was not abolished by the death of Christ. Instead, it refers to the laws commanding sacrifices, festivals, fasts, etc., which constituted the peculiarity of the Jewish system.

These ceremonial laws were the occasion of the enmity between the Jews and the Gentiles. They were abolished by the great sacrifice the Redeemer made. Consequently, when that sacrifice 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. This means contained in the Mosaic commandments. The word "ordinance" means decree, edict, or law (Luke 2:1; Acts 16:4; Acts 17:7; Colossians 2:14).

For to make in himself. This means by virtue of his death, or under him as the head.

Of twain one new man. This means of the two—Jews and Gentiles—one new spiritual person, so that they might be united.

The idea is that just as two people who had been enemies might become reconciled and become 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.