Ephesians 2:15 kjv

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;

Ephesians 2:15 nkjv

having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace,

Ephesians 2:15 niv

by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace,

Ephesians 2:15 esv

by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace,

Ephesians 2:15 nlt

He did this by ending the system of law with its commandments and regulations. He made peace between Jews and Gentiles by creating in himself one new people from the two groups.

Ephesians 2 verses

Ephesians 2 15 Meaning

Ephesians 2:15 states that Jesus Christ, through His death on the cross (His flesh), abolished the Mosaic Law's detailed commands and ordinances. This abolition was not a disregard for God's righteousness, but a strategic act to end the divisive barrier the Law created between Jews and Gentiles. His ultimate purpose was to create a single, unified "new man" out of these previously alienated groups, forming a new spiritual identity in Him, thereby establishing peace both vertically (with God) and horizontally (between formerly hostile factions).

Ephesians 2 15 Context

Ephesians 2:15 is central to Paul's argument about the radical transformation wrought by Christ. Chapter 2 begins by describing the Gentiles' prior spiritual deadness and alienation from God, living according to the ways of the world (Eph 2:1-3). Paul then highlights God's grace in rescuing both Jews and Gentiles from this state (Eph 2:4-7) through faith, not works (Eph 2:8-9). The focus then shifts specifically to the Gentiles' former separation from Israel, and thus from the covenants of promise, being "without God in the world" (Eph 2:11-12).

Verse 15 directly follows the declaration that Christ is "our peace" and that He "has broken down in his flesh the dividing wall of hostility" (Eph 2:14). This "dividing wall" refers symbolically to the Mosaic Law that separated Jews from Gentiles, but also literally to the physical barrier in the Jerusalem temple beyond which Gentiles could not pass. Thus, Eph 2:15 explains how Christ broke down this wall: by abolishing the specific legalistic enactments of the Law which had created that separation. The verse establishes the foundational theological reason for the unity in Christ that is the hallmark of the Church, transcending old divisions.

Historically, this verse addresses the profound societal and religious schism between Jews and Gentiles. Jews proudly upheld the Mosaic Law, viewing Gentiles as outsiders. The Law, with its detailed dietary codes, circumcision, and purity laws, served to differentiate and separate. Christ's action in verse 15, therefore, dismantled this very system that had maintained their alienation, replacing it with a new identity founded in Him, creating a path for former enemies to become one in Him. This stood in direct polemic against the idea that Gentile believers must become proselytes to Judaism, observing the Mosaic Law to be fully accepted by God.

Ephesians 2 15 Word analysis

• by abolishing (Greek: katargēsas - καταργήσας, aorist active participle of katargeō): This powerful verb means "to render ineffective," "to nullify," "to make void," "to bring to an end," or "to put out of use." It does not imply destruction or annulling moral principles, but rather terminating the Law's power to condemn and to create division as a system for salvation or identity. Its effect is to divest something of its authority, usefulness, or ability to function as it once did. It speaks to Christ's definitive, accomplished work.
• in his flesh (Greek: en tē sarki autou - ἐν τῇ σαρκὶ αὐτοῦ): "Flesh" (sarx) here refers specifically to Christ's physical humanity and, more critically, to His death on the cross. It signifies the reality of His incarnation and the means of His atoning sacrifice. The physical death of Christ, not a theological abstract, was the actual event by which the Law's demands and divisive power were met and put out of commission. It points to the historicity and tangible nature of His redemptive act.
• the law of commandments expressed in ordinances (Greek: ton nomon tōn entolōn en dogmasin - τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν):
  • law (nomos): Refers to the Mosaic Law, the system given through Moses to Israel.
  • commandments (entolōn): Denotes the specific divine injunctions within that Law.
  • ordinances (dogmasin): Signifies decrees, precepts, or specific regulations. This phrase points to the detailed ceremonial and civil aspects of the Law (dietary laws, festivals, circumcision, etc.) that functioned as defining markers and strict boundaries for the Jewish people, setting them apart from and creating hostility with the Gentiles. It's these particular enactments, the "handwriting of requirements" (Col 2:14), that Christ set aside, not the underlying moral principles.
• that he might create (Greek: hina ktisē - ἵνα κτίσῃ): Purpose clause, indicating the divine intention behind Christ's action. "Create" (ktizō) speaks of a new, divine act of making, implying a fresh, radical, spiritual reality. It signifies a profound transformation, similar to God's original creation, highlighting that this new unity is a work of God.
• in himself (Greek: en heautō - ἐν ἑαυτῷ): This emphasizes Christ as the singular integrating principle. The "one new man" is not simply an aggregation of Jews and Gentiles, but a new entity constituted in and through Christ. He is the common ground, the very sphere and agent of this new creation.
• one new man (Greek: hena kainon anthrōpon - ἕνα καινὸν ἄνθρωπον):
  • one (hena): Stresses absolute unity, an organic singularity.
  • new (kainon): Implies "new in kind," qualitatively fresh and superior, not merely recent (neos). This "man" is distinct from the old, fallen humanity and distinct from simply "Jewish" or "Gentile." It describes a unified, spiritual body, the Church, where ethnic distinctions are no longer a source of division in relation to God or one another.
  • man (anthrōpon): Refers to humanity collectively, indicating a new race or spiritual category of human being defined by their union in Christ.
• thus making peace (Greek: poiōn eirēnēn - ποιῶν εἰρήνην): This phrase, an active participle, shows peace as an active, direct result of the preceding actions. "Making peace" is Christ's work, not something simply hoped for. This "peace" refers to reconciliation:
  • Peace with God: Vertical peace, overcoming alienation caused by sin.
  • Peace between humans: Horizontal peace, particularly between Jew and Gentile, overcoming the hostility caused by the Law's divisions.

Words-group by words-group analysis:

• by abolishing... ordinances: This highlights the means (Christ's sacrifice) and the specific target (the Mosaic Law, particularly its regulatory aspects that formed social barriers). It implies a strategic termination of a function rather than a full eradication of principles. The moral essence of the Law remains embedded in Christian living (Rom 8:4), but its ceremonial/civil aspects are no longer binding or effective for salvation/justification.
• that he might create... in place of the two: This sets out the divine purpose: the formation of a completely new entity (the Church) that transcends the former dichotomous relationship between Jew and Gentile. It's not about making Gentiles into Jews, or Jews into Gentiles, but forming a unique, Spirit-filled body where their previous identities, while not erased, no longer dictate their relationship with God or each other.
• thus making peace: This phrase encapsulates the grand result and benefit of Christ's action. The dismantling of the old legal system and the creation of a new unified humanity directly leads to an all-encompassing peace, reconciliation, and harmony.

Ephesians 2 15 Bonus section

The abolition of the Law's function in creating division does not mean the absence of ethical demands for believers. Instead, the "law of Christ" (Gal 6:2), driven by love and empowered by the Spirit, now guides believers (Rom 8:4). This "new man" is formed not only institutionally but experientially as believers learn to live "in the Spirit" rather than "in the flesh" (Gal 5:16-25), reflecting God's righteousness by His enabling grace. The Law's moral standards are upheld, not as a means to earn salvation, but as an outflow of a transformed life within the new covenant, where love fulfills the Law (Rom 13:8-10). The creation of this "one new man" also highlights the ontological transformation of believers – they are not merely forgiven, but fundamentally reconstituted in Christ, sharing in His resurrection life and embodying a renewed human reality.

Ephesians 2 15 Commentary

Ephesians 2:15 provides the profound theological mechanism behind the reconciliation presented in the preceding verse. The "dividing wall" of hostility (Eph 2:14) was not merely a cultural or social barrier; it was fundamentally embodied in "the law of commandments expressed in ordinances." These ordinances — from dietary restrictions to circumcision and Sabbath observance — served to mark out Israel as God's distinct people, but in fallen humanity, they became a source of pride, exclusion, and deep animosity towards Gentiles.

Christ's sacrificial death "in his flesh" was the decisive act. Through this, He did not eradicate God's moral law or negate its inherent righteousness, but He abolished (katargeō) its function as a basis for righteousness, its power to condemn those who fail to keep it perfectly, and its role as a dividing factor between people groups. The Law's ceremonial and civil applications, which constituted the very ordo or system that defined Jewish distinctiveness, were rendered ineffective for salvific or communal purposes.

The vacuum created by this abolition is immediately filled by a positive act of divine creation: Christ purposed "to create in himself one new man." This is a profoundly spiritual reality. It's not the assimilation of Gentiles into Judaism, nor is it merely Jews and Gentiles worshipping side-by-side. It is the formation of an entirely new humanity, qualitatively kainos, where their former identities (Jew or Gentile) cease to be defining barriers. In Christ, a common, unified identity is forged for all believers. He is the en heautō, the sphere and substance of this unity.

The outcome of this re-creation is "peace." This peace is multifaceted:

1. Peace with God: Achieved by overcoming the sin that alienated both Jews and Gentiles from Him.
2. Peace between groups: The hostility and legalistic animosity between Jew and Gentile is replaced by a profound spiritual oneness within the body of Christ.This peace, established by Christ's atoning sacrifice, defines the very essence of the church, where former enemies are united by their common faith and shared identity in Him.

Practical usage example:

• A diverse church struggling with cultural differences can find unity not by compromising their distinct cultures, but by focusing on their new identity "in Christ" where these distinctions do not divide.
• Individual believers previously bound by legalistic practices find freedom and peace not in performing rituals, but in the finished work of Christ that fulfilled the law for them.