SEV Biblia, Chapter 2:15
deshaciendo en su carne las enemistades, que eran la ley de los mandamientos en orden a ritos, para edificar en sí mismo los dos en un nuevo hombre, haciendo la paz,
Clarke's Bible Commentary - Ephesians 2:15
Verse 15. 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, wl shalom, among the Jews. They have a saying, Sephra, fol. c21: 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.
John Gill's Bible Commentary
Ver. 15. Having abolished in his flesh the enmity , &c.] 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 f31 , that Sinai, the mount on which the law was given, signifies hatred; and that it is so called because from it descended han , 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.
Matthew Henry Commentary
Verses 14-18 - Jesus Christ made peace by the sacrifice of himself; in every sens Christ was their Peace, the author, centre, and substance of their being at peace with God, and of their union with the Jewish believer in one church. Through the person, sacrifice, and mediation of Christ sinners are allowed to draw near to God as a Father, and are brough 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 give a heart to come, and strength to come, and then grace to serve God acceptably.
Greek Textus Receptus
την 3588 εχθραν 2189 εν 1722 τη 3588 σαρκι 4561 αυτου 846 τον 3588 νομον 3551 των 3588 εντολων 1785 εν 1722 δογμασιν 1378 καταργησας 2673 5660 ινα 2443 τους 3588 δυο 1417 κτιση 2936 5661 εν 1722 εαυτω 1438 εις 1519 ενα 1520 καινον 2537 ανθρωπον 444 ποιων 4160 5723 ειρηνην 1515
Vincent's NT Word Studies
15. Having abolished in His flesh the enmity (thn ecqran en th sarki autou katarghsav). 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 ver. 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 iii. 20; iv. 15; v. 20; vii. 7-11. For abolished, see on cumbereth, Luke xiii. 7, and make without effect, Rom. iii. 3.
The law of commandments contained in ordinances (ton nomon twn entolwn en dogmasin). 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 (ina ktish). Rev., that He might create. See on created, ver. 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 (touv duo eiv ena kainon anqrwpon). The Greek is livelier: make the two into one new man. Kainon new, emphasizes the new quality; not newness in point of time. See on Matt. xxvi. 29.
Robertson's NT Word Studies
2:15 {Having abolished} (katargesas). First aorist active participle of katargew, to make null and void. {The enmity} (ten ecqran). But it is very doubtful if ten ecqran (old word from ecqros, hostile, #Lu 23:12) is the object of katargesas. It looks as if it is in apposition with to mesotoicon and so the further object of lusas. The enmity between Jew and Gentile was the middle wall of partition. And qen it must be decided whether "in his flesh" (en tei sarki autou) should be taken with lusas and refer especially to the Cross (#Col 1:22) or be taken with katargesas. Either makes sense, but better sense with lusas. Certainly "the law of commandments in ordinances (ton nomon twn entolwn en dogmasin) is governed by katargesas. {That he might create} (hina ktisei). Final clause with first aorist active subjunctive of ktizw. {The twain} (tous duo). The two men (masculine here, neuter in verse #14), Jew and Gentile. {One new man} (eis hena kainon anqrwpon). Into one fresh man (#Col 3:9-11) "in himself" (en hautwi). Thus alone is it possible. {Making peace} (poiwn eirenen). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.
