The "Abolished" Law
by
Sidney L Davis, Jr
Ephesians Chapter 2
1 And you
hath he quickened, who were dead in trespasses and sins;2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
4 But God, who is rich in mercy, for his great love wherewith he loved us,
5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
6 And hath raised
us up together, and made us sit together in heavenly places in Christ Jesus:7 That in the ages to come he might shew the exceeding riches of his grace in
his kindness toward us through Christ Jesus.8 For by grace are ye saved through faith; and that not of yourselves:
it is the gift of God:9 Not of works, lest any man should boast.
10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
11 Wherefore remember, that ye
being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
14
¶ For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;15 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;16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
17 And came and preached peace to you which were afar off, and to them that were nigh.
18 For through him we both have access by one Spirit unto the Father.
19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner
stone;21 In whom all the building fitly framed together groweth unto an holy temple in the Lord:
22 In whom ye also are builded together for an habitation of God through the Spirit.
Note he refers to the unbelieving Jew when he says, " Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that NOW worketh in the children of disobedience"
The word "NOW" is from the Greek word "nun" which means from the time then present, having reference to a present condition differing from what had previously obtained before.
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Here are some sample texts that show how the word "nun" translated "now" is understood:
Mt 24:21 For then shall be great tribulation, such as was not since the beginning of the world to this time <3568>, no, nor ever shall be.
Mt 26:65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now <3568> ye have heard his blasphemy.
Mr 13:19 For
in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time <3568>, neither shall be.Lu 5:10 And so
was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth <3568> thou shalt catch men.Lu 22:69 Hereafter <3568> shall the Son of man sit on the right hand of the power of God.
Joh 8:52 Then said the Jews unto him, Now <3568> we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
Joh 9:21 But by what means he now <3568> seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.
Joh 11:8
His disciples say unto him, Master, the Jews of late <3568> sought to stone thee; and goest thou thither again?Joh 12:31 Now <3568> is the judgment of this world: now <3568> shall the prince of this world be cast out.
The "children of disobedience" is a direct reference to the Jews. The word translated "disobedience" is:
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<543 apeitheia>. 543 apeitheia {ap-i'-thi-ah} from 545 (apeithes); TDNT - 6:11,818; n f AV - unbelief 4, disobedient 3; 7 1) obstinacy, obstinate opposition to the divine will |
What I found interesting is that in each and every case where this word apeitheia or apeithes is used, it
applies directly to Jews only. It seems to imply the rebellion of one who is already knowledgeable of God' will. This could not apply to a people who were completely ignorant of God and His Torah, who as Paul says were once as "having no hope, and without God in the world."|
Below is EVERY text in the NT where "apeitheia" <543> is used. Note it's application: |
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Ro 11:30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief <543>: |
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Ro 11:32 For God hath concluded them all in unbelief <543>, that he might have mercy upon all. |
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Eph 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience <543>: |
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Eph 5:6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience <543>. |
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Col 3:6 For which things' sake the wrath of God cometh on the children of disobedience <543>: |
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Heb 4:6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief <543>: |
Heb 4:11
¶ Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief <543>.The "children of disobedience" is a direct reference to the unbelieving Jews.
Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
"As others" is a reference to the Gentiles.
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"Even as others; as the rest of the world, Jews as well as Gentiles; and Gentiles are especially designated in distinction from the Jews, the apostle is speaking of; and who are particularly called in the Jewish dialect, 'others'. " Gill's Commentary on Ephesians 2:3 |
6 And hath raised
us up together, and made us sit together in heavenly places in Christ Jesus:
"Raised up TOGETHER" and "made sit TOGETHER" that is the believing Jew and the believing Gentile are now one "together" in Jesus Christ.
13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
afar off is a euphemistic reference to Gentiles or Gentile nations
Isa 66:19 And I will set a sign among them, and I will send those that escape of them unto the nations,
to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.Jer 46:27 But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make
him afraid.Ac 2:39 For the promise is unto you, and to your children, and to all that are afar off,
even as many as the Lord our God shall call.This status of being "afar off" was institutionalized in Jewish worship by a "court of the Gentiles" whereby Gentile could not "come near" or "come nigh". To "come near" or to "come nigh" was expressive of either a personal relationship or the covenant relationship with God.
Ex 12:48 And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him COME NEAR and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.
Ex 24:2 And Moses alone shall come near the LORD: but they shall not COME NIGH; neither shall the people go up with him.
Nu 16:5 And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who
are his, and who is holy; and will cause him to COME NEAR unto him: even him whom he hath chosen will he cause to COME NEAR unto him.Nu 18:6 And I, behold, I have taken your brethren the Levites from among the children of Israel: to you
they are given as a gift for the LORD, to do the service of the tabernacle of the congregation.7 Therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest's office
unto you as a service of gift: and the stranger that COMETH NIGH shall be put to death.19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
Once again the reference to "foreigners" and "stranger" is a reference to the Gentile. The gospel of salvation is the gospel of being made "fellowcitizens" with Jews.
Ex 12:43 -45,48 And the LORD said unto Moses and Aaron, This
is the ordinance of the passover: There shall no STRANGER eat thereof: But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. A FOREIGNER and an hired servant shall not eat thereof. And when a STRANGER shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.Ex 20:10 But the seventh day
is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy STRANGER that is within thy gates:Le 19:34
But the STRANGER that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.Le 24:22 Ye shall have one manner of law, as well for the STRANGER, as for one of your own country: for I
am the LORD your God.There are two majority views of Christians on this Ephesians text. One is it teaches that the Law of God generally was abolished with the death of Christ.
The other view is it teaches that it was the "ceremonial law" only that was abolished at the death of Christ. The later view is the view adopted by Seventh-day Adventists and the majority of Sabbatarian Christians and Messianic believer. . It is held in common that it is the "ceremonial law" that is meant because of the phrase "the law of commandments contained in ordinances" under the assumption that the word "ordinances" is a direct reference to the "ordinances" of the Mosaic law.
What many do not think about when reading the Ephesians text is that Paul wrote to the Ephesians from Rome where he was imprisoned waiting to appear before Nero. The Jews accused of Paul, "This is the man that teacheth all men every where against the people (Jews), and the law, and this place (the temple): and further brought Greeks (Gentiles) also into the temple, and hath polluted this holy place." Acts 21:28
"Who also hath gone about to profane the temple: whom we took, and would have judged according to our law."
Over the Romans, the Sanhedrin had no civil or political authority except in the profanation of the Temple, in which case the Jews could even execute a Roman. The Sanhedrin Council passed ecclesiastical ordinances and enforced them, which Saul with great fervor had thought to enforce before his conversion. Dividing the temple court was a wall, the
"Soreg," which divided the court of the Gentiles from the court of the Jews. Flavius Josephus tells of an inscription on the outside of the temple wall separating the court of the Gentiles from that of Israel that decreed:|
"Let no foreigner enter within the barrier and enclosing wall about the Temple. But whoever may be caught shall be responsible for his own death that will follow." (1) |
Though death sentences still had to have the procurator's approval, this was the "decree" the Jewish "ordinance" or law that the Jews accused Paul of violating for which they called for His death. As was said earlier, this decree of the Sanhedrin was an "ordinance" that did not originate in Torah - from the Law. It was Paul's alleged violation of this ordinance that brought upon him the death sentence of the Sanhedrin from which he appealed to Caesar exercising his right to trial as a Roman citizen. The alleged incident for which Paul was accused of violating the Jewish law in this matter was the reason Paul was in Rome on trial for his life. These were the circumstances under which he wrote to the Ephesians from Rome.
So when Paul writes:
"And [He(Christ) designed] to reconcile to God both [Jew and Gentile, united] in a single body by means of His cross; thereby killing the mutual enmity and bringing the feud to an end."
He is not referring to the Torah as the "mutual enmity" that caused "the feud."
"By abolishing in His [own crucified] flesh the enmity
[caused by] the law with its decrees and ordinances - which He annulled; that from the two (Jew and Gentile) might create in Himself one new man - one new quality of humanity out of the two -so making peace."The Amplified Bible gives the sense to the verse. Note Paul does not say that it was the law or any part of the law that was "the enmity," but rather, it (the enmity) was "caused by" the law with it's decrees and ordinances.
"For He is [Himself] our peace- our bond of unity and harmony. He has made us both [Jew and Gentile] one (body), and has broken down (destroyed, abolished) the hostile dividing wall between us."
Note again that Paul does not say the law is abolished or destroyed, but "the hostile dividing wall." Paul here alludes to the wall that separated the court of the Gentiles from that of the Israelites in the temple. This barrier erected by the Jews by their own ordinances and decrees was designed to protect the temple from the unauthorized intrusion by Gentiles. This barrier was actually erected in response to the desecration of the temple by Antiochus Epiphanes who sacrificed swine upon the altar. Though it was erected to protect the glory and honor of God it became the symbol of their misrepresentation of God's covenant law, not the covenant law itself.
Jesus called their
misrepresentations of God's laws and ordinances the "commandments of men." This "wall" does not represent the law of God in any way except where it along with their other precepts acted as a "hedge" to protect the violation of the law. This wall and the precepts that were supposed to act as a hedge around the law had turned into a perversion of God's precepts by the Jews. The perversion of the law by the Jews instead of protecting the temple and sanctity of the law from Gentle abuse and intrusion instead made the temple and the truth of God EXCLUSIVE. In order to preserve the holiness of the temple and the integrity of the Torah, the Jews taught that the law was the covenant made with YHVH for Jews only. The blessings, privileges, and the covenant promises belonged and applied especially to them only and no one else. The Gentiles were EXCLUDED and prohibited from any right or relationship to God by means of true worship because they were not of the seed of Abraham. The Jews were hoarding the truth of the precious manna and as a result it turned to corruption, it had turned to worms.(2)The law of God -the Torah was not made just for the Jew to the exclusion of everyone else. But the Jews believed that the law was especially and only for them, so much so that they worshiped the law more than the Lawgiver. The law became for them not just a matter of spirituality or religion. They looked upon the law as the definer of a peculiar "culture" that defined them as a preferred race among the nations of people.
They made the Law the "hostile dividing wall"
The enmity then is not the law, for the law is "holy, just and good."(3) "The law is spiritual."(4) The enmity is then... what they understood the law to mean through their traditions and not by their traditions so much as by the
perversion of those traditions, the violation of which Paul was on trial for his life.The Jews understood and viewed the law and God's covenant as a document of NATIONAL election that included especially the Jewish nation and excluded everyone else. The reality of this understanding was emphasized symbolically by that physical structure of exclusion, the "hostile dividing wall," the wall that separated the court of the Gentiles from that of the Israelites in the temple, the barrier erected by the Jews, at first a testament of their protective reverence of the temple and its worship from Gentile attack, and which had now become the symbol of their pride and exclusion. It then became the symbol of their misrepresentation of God's Law, his ordinances and the traditions. The symbol of their preservation of true worship became the symbol of their perversion of true worship and the traditions called by Christ the "commandments of men."
The Scripture shows that the Torah is just as applicable to Gentiles as to Jews. This is demonstrated by the action of the Jerusalem council in Acts chapter 15. Bacchiocchi illustrates that contrary to the popular Christian belief that the decree of the Jerusalem council makes a break in principle with the law as applicable to Gentiles, that instead "the brethren" or the Council at Jerusalem felt inspired by the Holy Spirit to make applicable to the Gentile converts to the faith those portions of the Mosaic law that applied to the "sojourner" who dwelt among the Israelites. This application he points out was undoubtedly broader than the Jewish national or legal provision for "sojourners, aliens" which regarded them as second-class citizens.(5)
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