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;

Making void the law of commandments contained in decrees; that he might make the two in himself into one new man, making peace;

having annulled the enmity in his flesh, the law of commandments in ordinances, that he might form the two in himself into one new man, making peace;

Having abolished in his flesh the enmity, even the law of commandments contained in ordinances: to make in himself of two one new man, so making peace;

the enmity in his flesh, the law of the commands in ordinances having done away, that the two he might create in himself into one new man, making peace,

by setting aside the Law with its commandments, expressed, as they were, in definite decrees. His design was to unite the two sections of humanity in Himself so as to form one new man,

Having in his flesh put an end to that which made the division between us, even the law with its rules and orders, so that he might make in himself, of the two, one new man, so making peace;

emptying the law of commandments by decree, so that he might join these two, in himself, into one new man, making peace

and in his human nature put an end to the cause of enmity between them – the Law with its injunctions and ordinances – in order to create, through union with himself, from Jew and Gentile, one new humanity and so make peace.

Legem mandatorum in decretis positam abolens, ut duos conderet in se ipso, in unum novum hominem, faciens pacem;

Having abolished in his flesh the enmity. The meaning of Paul's words is now clear. The middle wall of partition hindered Christ from forming Jews and Gentiles into one body, and therefore the wall has been broken down. The reason why it is broken down is now added -- to abolish the enmity, by the flesh of Christ. The Son of God, by assuming a nature common to all, has formed in his own body a perfect unity. Even the law of commandments contained in ordinances. What had been metaphorically understood by the word wall is now more plainly expressed. The ceremonies, by which the distinction was declared, have been abolished through Christ. What were circumcision, sacrifices, washings, and abstaining from certain kinds of food, but symbols of sanctification, reminding the Jews that their lot was different from that of other nations; just as the white and the red cross distinguish the French of the present day from the inhabitants of Burgundy. Paul declares not only that the Gentiles are equally with the Jews admitted to the fellowship of grace, so that they no longer differ from each other, but that the mark of difference has been taken away; for ceremonies have been abolished. If two contending nations were brought under the dominion of one prince, he would not only desire that they should live in harmony, but would remove the badges and marks of their former enmity. When an obligation is discharged, the handwriting is destroyed, -- a metaphor which Paul employs on this very subject in another Epistle. [1] (Colossians 2:14.) Some interpreters, [2] -- though, in my opinion, erroneously, -- connect the words, in ordinances, with abolished, making the ordinances to be the act of abolishing the ceremonies. This is Paul's ordinary phrase for describing the ceremonial law, in which the Lord not only enjoined upon the Jews a simple rule of life, but also bound them by various statutes. It is evident, too, that Paul is here treating exclusively of the ceremonial law; for the moral law is not a wall of partition separating us from the Jews, but lays down instructions in which the Jews were not less deeply concerned than ourselves. This passage affords the means of refuting an erroneous view held by some, that circumcision and all the ancient rites, though they are not binding on the Gentiles, are in force at the present day upon the Jews. On this principle there would still be a middle wall of partition between us, which is proved to be false. That he might make in himself. When the apostle says, in himself, he turns away the Ephesians from viewing the diversity of men, and bids them look for unity nowhere but in Christ. To whatever extent the two might differ in their former condition, in Christ they are become one man. But he emphatically adds, one new man, intimating (what he explains at greater length on another occasion) that "neither circumcision, nor uncircumcision, availeth anything," (Galatians 6:15,) but that "a new creature" holds the first and the last place. The principle which cements them is spiritual regeneration. If then we are all renewed by Christ, let the Jews no longer congratulate themselves on their ancient condition, but let them be ready to admit that, both in themselves and in others, Christ is all.

Footnotes

1 - 'En dogmasi -- "Dogma is equivalent to the participial form -- to dedogmenon, and has its apparent origin in the common phrases which prefaced a proclamation or statute-- edoxe to lao kai tho boulho. In the New Testament it signifies decree, and is applied (Luke 2:1) to the edict of Caesar, and in Acts 17:7, it occurs with a similar reference. But not only does it signify imperial statutes; it is also the name given to the decrees of the ecclesiastical council in Jerusalem. (Acts 16:4.) It is found, too, in the parallel passage in Colossians 2:14. In the Septuagint its meaning is the same; and in the sense first quoted, that of royal mandate, it is frequently used in the book of Daniel." -- Eadie.

2 - Theodoret, Theophylact, and others.

Having abolished - Having brought to naught, or put an end to it - καταργήσας katargēsas.
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. It is such language as is appropriate to the doctrine of the atonement - not indeed teaching it directly - but still such as one would use who believed that doctrine, and such as no other one would employ. Who would now say of a moral teacher that he accomplished an important result by "his flesh?" Who would say of a man that 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 man would have ever used this language who did not believe that Jesus died as a sacrifice for sin.
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 made them different people, and laid the foundation for the alienation which existed between them. They had different laws; different institutions; a different religion. The Jews looked upon themselves as the favorites of heaven, and as in possession of the knowledge of the only way of salvation; the Gentiles regarded their laws with contempt, and looked upon the unique institutions with scorn. When Christ came and abolished by his death their special ceremonial laws, of course the cause of this alienation ceased.
Even the law of commandments - The law of positive commandments. This does not refer to the "moral" law, which was not the cause of the alienation, and which was not abolished by the death of Christ, but to the laws commanding sacrifices, festivals, fasts, etc., which constituted the uniqueness of the Jewish system. These were the occasion of the enmity between the Jews and the Gentiles, and these were abolished by the great sacrifice which the Redeemer made; and of course when that 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 - In the Mosaic commandments. The word "ordinance" means, decree, edict, law; Luke 2:1; Acts 16:4; Acts 17:7; Colossians 2:14.
For to make in himself - By virtue of his death, or under him as the head.
Of twain one new man - Of the two - Jews and Gentiles - one new spiritual person; that they might be united. The idea is, that as two persons who had been at enmity, might become reconciled and be 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.

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, שלום shalom, among the Jews. They have a saying, Sephra, fol. 121: 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.

Having abolished in his flesh the enmity,.... 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 (g), that Sinai, the mount on which the law was given, signifies "hatred"; and that it is so called because from it descended "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.
(g) T. Bab. Sabbat, fol. 89. 1. Shemot Rabba, sect. 2. fol. 92. 4.

Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (Romans 8:7) by His flesh" (compare Ephesians 2:16; Romans 8:3).
the law of commandments contained in--Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, Ephesians 2:3) (Romans 4:15; Romans 5:20; Romans 7:10-11; Romans 8:7). Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned (Colossians 2:14), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [ALFORD].
making peace--primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication (Ephesians 2:17).

Having abolished by his suffering in the flesh the cause of enmity between the Jews and gentiles, even the law of ceremonial commandments, through his decrees - Which offer mercy to all; see Colossians 2:14. That he might form the two - Jew and gentile. Into one new man - one mystical body.