“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,” – Ephesians 2:15 (NASB)
Here, Paul underscores the significance of the New Covenant established in Christ. The term “abolish,” as used by Paul, often means replacing something with a better option. In Rom 3:31, it is translated as “to make void,” in 1 Cor. 1:28 as “to bring to nought,” and in its passive form in 1 Cor 13:8-10 as “to fail, to vanish away,” or “to be done away with.” Paul states in Rom 3:31 that the Law is not made void; instead, it is established. Therefore, the Law is abolished in the context of ordinances, or “in the letter,” while being maintained in its spiritual essence. This action is attributed to Jesus, showing how the New Covenant brings change compared to the strict rules of the Old Testament.
Paul emphasizes the significance of the Old Testament for believers in the New Testament era, stressing that it does not act as the means of salvation (cf. Acts 15; Romans 4; Galatians 3; Hebrews). The New Covenant, as depicted in Jeremiah 31:31-34 and Ezekiel 36:22-36, focuses on a new heart and spirit, aligning with the idea of righteousness of Christ being imputed to believers. It is clear that the Law operates in the process of sanctification, yet it is never linked to justification.
The phrase “in His flesh” reminds us that Jesus was human, which is an important idea in the New Testament, especially in Colossians 1:22. The focus on Jesus’ earthly ministry, as mentioned in Ephesians 4:8-10 and John 1:1-14, helps us understand that he was both divine and human. This is different from what the Gnostic false teachers taught. They didn’t believe that Jesus was fully human and thought that the material world was evil. They wanted to downplay the importance of Jesus’ time on earth. However, the Bible tells us that Jesus was truly human, and this goes against what the Gnostics said. It confirms the strong link between His humanity and His deity.
The phrase “The enmity“ is closely linked to “the Law of commandments contained in the ordinances” (Mosaic Law). In the Old Testament, obeying the Mosaic Law was connected to life, but because of humanity’s sinful nature, it was impossible to obey it completely. As a result, breaking the Mosaic laws brought a curse (see Galatians 3:10); “the soul that sins will surely die” (see Ezekiel 18:4,20). The New Covenant resolves this opposition by giving people a new heart, mind, and spirit (see Jeremiah 31:31-34; Ezekiel 36:26-27). Instead of fulfilling the Law being the main focus, it becomes the result, with salvation being given because of Jesus’ sacrifice, not as a reward for completing tasks. This New Covenant truth is central to the theology of Christian salvation. It portrays the transition from the Old Testament’s focus on adherence to the Mosaic Law to the New Testament’s emphasis on grace and faith.
“that in Himself He might make” – The pronoun “Himself” is used emphatically. God’s eternal purpose of uniting all humans in salvation (cf. Gen. 3:15) and fellowship was accomplished exclusively through the performance of the person of the Messiah, not the Mosaic Law. This emphasizes the centrality of the Messiah in achieving God’s plan for humanity’s redemption and unity. The concept of God working in and through the Messiah, fulfilling His purpose for the salvation of humankind, underscores the divine orchestration and fulfillment of God’s redemptive plan.
“One new man” is a Greek term that represents a new type of person, not a new time. It means that the people of God are no longer Jews or Gentiles, but Christians. The Church is a new group, existing in and through Christ and for Christ (see Rom. 11:36; Col. 1:16; Heb. 2:10). This phrase shows how the identity of believers in Christ is transformed. It indicates a reshaping of personal and community relationships, focusing on unity and togetherness in Christ that goes beyond ethnic, cultural, and social differences. It reflects the deep spiritual and relational unity brought by the saving work of Christ, forming a new and inclusive community of faith. The term “the new man” corresponds to the idea of the “new creation,” of 2 Cor 5:17 and , the “newness of life” and “spirit” of Rom 6:4 and Rom 7:6, emphasizing the union of all believers and bringing peace between Jews and non-Jews. Christ serves as the uniting force, symbolizing the unity and shared humanity of Jews and non-Jews in the new creation, ultimately establishing peace. The term “establishing peace” holds a weight of importance for Paul, as evidenced by its frequent use in his writings. In Romans and Ephesians alone, this term appears a total of eighteen times, reflecting Paul’s emphasis on peace in various contexts. He refers to peace as the reconciliation between God and humanity (Colossians 1:20), the subjective peace with God through Christ, and the peace between different groups of people. This phrase is a Present Passive Participle which means that Christ, through His continuous efforts, seeks to bring peace to the fallen children of Adam who respond with repentance and faith. Although this peace is not automatic, it is made available to all who seek it.
In essence, it is important to remind ourselves that we are right with God because of who He is, not because of who we are. It is God’s benevolent, gracious, loving, forgiving, patient, and compassionate mercy that provides the sole hope for humanity (cf. Exodus 34:6-7; Nehemiah 9:17; Psalm 103:8-14; Joel 2:13; Micah 6:18-20). Christianity is anchored in the immutable character of God (cf. Malachi 3:6; James 1:17), the accomplished work of Jesus Christ (cf. Mark 10:45; 2 Corinthians 5:21), and the ministry of the Spirit (cf. John 14:25-26; 16:7-15). “Peace” comes from knowing the character of God and the assurances of the gospel (cf. John 14:27; 16:33). Peace represents an internal joy and steadfastness regardless of circumstances, false doctrines, or persecution.
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