It will be seen that in the first pair doctrine predominates and

salvation by grace is the issue.  In the second pair the alienation is not

caused by wicked works, but arises out of the fact that there was a

dispensational disability in being born a Gentile, quite irrespective of

individual merit or demerit.  This was cancelled when the time came for the

truth of the Mystery to be made known.  In both sections the sequel brings

the believer into an entirely new or unique position.  `Made us sit together

in heavenly places' is a position of grace and glory never before revealed or

enjoyed by any believer of any previous calling.  `To make in Himself of

twain one new man' we shall see is nothing less than a new creation.  The

word translated `to make' in Ephesians 2:15 is the Greek word ktizo `to

create'.  This word occurs fourteen times in the New Testament and only once,

namely in the passage before us, is it translated `to make'.  The word is

used of the Creator Himself (Rom. 1:25), the creation of the world (Mark

13:19) and the creation of all things (Col. 1:16).  Where the qualifying word

`new' is used of creation, old things (2 Cor. 5:17) and former things (Rev.

21:1) pass away, and come no more into mind (Isa. 65:17).

It has been maintained by some that all Ephesians 2:15 teaches is that,

whereas, before Acts 28, the Gentile had a subordinate place in the blessings

of Israel, now, the change had come, and the Gentiles have a place of

equality.  This is not, however, true.  It assumes that the change that has

been made is in the status of the Gentile, leaving the hope, the calling and

the sphere of blessing already revealed in Romans, Corinthians,

Thessalonians, etc., unchanged.  This view by no means fully represents the

truth.  Such a condition would be but an Evolution, but what we are facing is

a Creation.  Let us notice the wording of the passage again, substituting now

the correct word `create' for the word `make'.

`For to create in Himself of the twain one new man'.

Let us examine the word `twain', duo.  This Greek word is translated `two'

over one hundred times in the New Testament.  This is but a variation in the

wording, for the word `both' has been used twice already, in Ephesians

2:14,16 and reappears once more in verse 18.  Further, the word `twain' and

the word `both' have the article.  It is some specific company that is in

view, who can be called `the both' and `the two'.  The two companies have

already been named, they are believing Gentiles and believers of Israel,

called the uncircumcision and the circumcision, and these `two' were never so

united even during the dispensation that followed Pentecost that they could

be likened to `one body'.  The figure which the apostle employs rather

emphasizes the inequality that obtained, even when Romans was written, for he

speaks of the Gentile believer in Romans 11, as a wild olive graft contrary

to nature into the true olive tree.  This figure continued to represent the

subordinate position of the saved Gentile up to the end of the Acts.

The new creation of Ephesians 2 did not suddenly turn wild olives into

cultivated ones, the truth being rather that all that belonged particularly

to Israel was suspended.  The olive tree was cut down to the roots, the hope

of Israel deferred, and a new dispensation hitherto unrevealed and

unsuspected, called the dispensation of the Mystery, was made known.  This is

something entirely new.  Israel as Israel has no place in it.  A believing

Israelite could of course become a member of this newly -created company, but

not as an Israelite.  The Jew must leave behind his promises, his relation to

the New Covenant, his descent from Abraham, his circumcision, even as Paul

had done.  The Gentile must leave behind his alienation, his uncircumcision,