The Creation of the One New Man - Part 1 & 2

Posted in: 2009
By Tom L. Ballinger
Sep 21, 2009 - 4:22:40 PM

September 10, 2009  


Part 1


It is crucial that it be pointed out that there are several schools of theology which teach that the “Gentiles,” mentioned in the Second Chapter of Ephesians, does not, in fact, refer to people of other nations. But, the word, “ethnos,” translated as “Gentiles,” is a reference to the Jewish exiles. The Jews who still lived in Palestine referred to the exiled Jews in a most derogatory manner. The exiles were called “Gentiles,” and the “uncircumsized.” These epitaphs were hurled at the dispersed Jews because many of them adopted the way of the true Gentiles. They were looked down upon by the Jews “of the Land.” We had accepted this idea until our studies compelled us to consider this with all of its attendant innuendoes. Mr. Otis Sellers wrote, in his “The Resultant Version” translation of the Ephesian Epistle, the following “Note” on Ephesians 2:11: “No one should attempt to interpret this portion (Chapter Two) until he is familiar with the Biblical history of Israel, and especially all of the facts related to the great barrier that existed between those in the land and those in the exile.” This type of remark gives us pause.

However, the more this idea was considered, we saw that this position was in harmony with a Torah-based teaching of Paul’s epistles with the emphasis on a First Century Hebrew Context. “The Torah” is the entire body of religious law and learning, including both the sacred literature and the ORAL TRADITION. This research directed us to see that much of this oral-traditional-Christian-teaching incorporates some elements of Gnostism.

A Christian-Rabbi web site has this to say … “If you are looking for a fresh approach to understanding Paul's letter to the Galatians, click on Products For Sale to purchase Galatians: A Torah-Based Commentary in First-Century Hebraic Context.

One such teacher is an admitted “Christian”- Kaballist. He insisted, in his teaching, that “it was impossible to understand the Bible with a 21st Century Western-Gentile mind.” Only the 1st Century Jewish mind can understand the “original documents.” Christian Jews, who embrace the Kabbalah, subscribe to Jewish Mysticism.

Therefore, in this series of essays, we view the Gentiles in Ephesians Two as men of other nations, not as Hebrews who were living among the pagans.


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).

In an effort to fully understand Scripture, we, as Bible students, should immerse ourselves, as much as possible, back into the time in which the writings took place. As serious students, we should try to absorb the conditions and the character of the days surrounding the writing of Holy Writ. By so doing, we can gain an understanding as to the WHO, WHEN, WHERE, WHAT, and WHY “Holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21).

Let it be said, again, lest we are misunderstood—It is never to be forgotten that in the divine construction of the Word of God, we are to place ourselves, as nearly as possible, in the condition of the men who were inspired to write the Sacred Document. We are bound to interpret the Word in the light of the conditions as they existed at the time of Its inspiration.

The Jewish believers, who lived through the dispensational change at the close of “The Acts of the Apostles,” are told, here, that the Law of Ritual and Ceremony (i.e., the Law contained in ordinances) has, NOW, been “abolished.” It was the exclusive property of Israel. Here, in Ephesians 2:15, the Apostle Paul is pointing out that a new order of things now existed. There is, NOW, a new creation, after the close of the Acts Period, in which the “law” finds no place. It had been an enmity. But, NOW, it is abolished. As Paul reported, “And that He [Christ] might reconcile both [Jew and Gentile] unto God in ONE BODY by the cross, having slain the enmity thereby” (Ephesians 2:16). The “law,” mentioned in Ephesians 2:15, is a metaphor. Verse 16 says that the “enmity,” the law, had been slain “by the cross.”

The Holy Spirit could not direct Paul to use harsher language than to say the “law of commandments contained in ordinances” was “ABOLISHED in His flesh,” even, “SLAIN …by the cross.” In plainer words, the enmity was gone!


It is noticed that the Lord Jesus Christ abolished the “law contained in ordinances” in order to “make of Himself ONE NEW MAN.” The “ONE NEW MAN” is a body of believers who make up the “twain.” Note, carefully, that the “twain” was the Acts Period believers, both Jew and Gentile. The two were the “twain.” The new entity was a new creation. The Church of God, the Acts believers, did not, gradually, become the ONE NEW MAN. The Church of God did not, gradually, phase-out and the ONE NEW MAN phase-in. The Church of God ceased to exist as a body at the close of “The Acts of the Apostles.” All of her “gifts” were withdrawn. God suspended His purposes with the “body of Christ,” to wit, the Church of God. He created a new entity, the ONE NEW MAN. The One New Man did not evolve. The Lord Jesus made “of twain” this new creation.

For to make in Himself of twain One New Man” (Ephesians 2:15).

This new body of believers which is referred to as a New Man is, indeed, a creation. When God makes; He creates. The making of the One New Man is as much a creation as Adam was a creation. Genesis 1:26 says, “Let us make man in our image, after our likeness.” In the next verse (27), we read, “So God created man in His Own image, in the image of God created He him.” We, thus, learn that when He makes, He creates. This new creation was formed out of the twain—Jews and Gentiles, who lived through the dispensational change. That is to say, the change refers to the change from the Pentecostal Dispensation to the Dispensation of the Grace of God. The new company of believers, created after the Book of Acts closes, were, immediately, referred to as the ONE NEW MAN. This was its dispensational name when it was created. It was a name appropriate for the time of its creation, as you shall see.

The ONE NEW MAN was, definitely, descriptive of the new body of believers. This title was set in contrast with the body of believers during the Acts Period. The Acts period body was likened to a “bride,” or a “chaste virgin.” The Church of God, which was in view between Acts 2 and Acts 28, was likened to the figure of a female. The new calling was likened to a MAN. Therefore, the Bible is careful to make a distinction between the two callings. One is referred to as feminine gender, the other as masculine gender. If the Scriptures point out the difference between the Church of the Acts Period and the Church today, then we, too, must distinguish between the two.

As the One New Man, the Church is likened to a “man” who is markedly contrasted with the Pentecostal Church which is likened to a Bride. The Church of this present dispensation, when complete, will be the “Perfect Man” (Eph. 4:13)

In Ephesians, today’s calling is referred to as:

The Church, which is His Body, the fullness of Him” (Eph. 1:22-23).

His workmanship” (Eph. 2:10).

the One New Man” (Eph. 2:15).

the One Body” (Eph. 2:16).

the whole Body fitly joined together” (Eph. 4:16).

The creation of the One New Man brings into being a peace and reconciliation between the Jew and Gentile that in no way existed during the Pentecostal period of “The Acts of the Apostles.” The incipient enmity “contained in ordinances” was “abolished in His flesh.” Just as He abolished the enmity “in His flesh,” so, He created “in Himself of twain, One New Man.” In this new creation, there is an equality of the members that never existed until “the middle wall of partition” was broken down and the “enmity” abolished. Ephesians 3:6 says that, NOW, Gentiles are “fellowheirs” and “members of the same body,” and “partakers of His promise.” This speaks of absolute equality. The Jew, no longer, had the dispensational advantage (Rom. 3:1-2). This parity could only be present in the One New Man. It was not possible in the Church which was likened to a Bride, or a Virgin because, as it was pointed out, the Jew had the advantage—“much in every way.”

This new creation, in the spiritual realm, has been raised to the highest heights of glory and, there, being made accepted “in the Beloved.” Not only that, but has been made to sit, together with Christ, among heaven’s most exalted beings—to wit, those principalities, powers, mights, and dominions who are “in Christ.”

Bear in mind, when Paul penned Ephesians, he addressed it to “the saints at Ephesus and to the faithful in Christ Jesus” anywhere. Most of them had believed Pentecostal Truth. The saints and the faithful, to whom Paul wrote, were both Jews and Gentiles. They made up the Church of God. The Apostle Paul, the Lord’s prisoner, wrote the latest report from God which was Ephesians and Colossians, explaining the new calling—the One New Man. These Acts Period believers were “the twain” who believed the revelation of the Mystery.

“The twain” of Ephesians 2:15, technically, does not actually exist today. Forgive the redundancy, but it is used to emphasize and “drive-home” the point that believers who lived through the dispensational change, and embraced the Mystery, comprised the One New Man. As such, the “One-New-Man-Truth” was appropriate at the time Ephesians was written and was circulated. Over the next few years; however, the Jewish element of the One New Man diminished in number. The expression, the One New Man, emphasized the fact that, (1) there was a oneness between “the twain,” (2) the Church, as such, was a new entity; that is, “lately originated,” and (3) it is referred to as a man in contrast to a female, whether as a wife, a bride, or a virgin.

The One New Man was a name that was fitting at the time of its origination. The Truth of the Mystery is truth directed to Gentiles and “for the Gentiles” (Eph. 3:1-3). The Mystery is, basically, truth connected with the fact that Christ is, NOW, among the Gentiles and He is their hope of glory (Col. 1:27). Truth, since the Book of Acts ended, is Gentile-ward (Eph.3:2). The term of the One New Man was very meaningful to the saints who lived during the change from the Pentecostal Dispensation to that of the Dispensation of the Grace of God. Over time, the Jew became less and less a factor in the Church over which Christ Jesus is the Head. Consequently—the One New Man—is not as meaningful, today, as it was 2000 years ago.

It would be more accurate to speak about the calling of the Mystery as being that of the “Church, which is His Body” (Eph. 1:22-23). We will not be critical of someone who calls the Church, which is His Body, the One New Man. Nor, will we berate those who may refer to the Church of the One Body as that of the Church, which is His Body. Many, who have been membered into the Church, which is His Body, speak disparagingly of the One New Man. We will not relegate the One-New-Man-Truths to the dust bin of Biblical history, as many have done. Today, we consider “the Church, which is His Body” to be a title that is more appropriate, today, than the other titles mentioned.

In addition, it must be pointed out that the Church, which is His Body has a goal—that of becoming a PERFECT MAN.

Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a PERFECT MAN, unto the measure of the stature of the fulness of Christ” (Eph. 4:13).

Another echo of the One New Man is found in Ephesians 4:24 where the new nature of the regenerated member of the Church is called “the NEW MAN.”

The “NEW MAN” is, also, a creation, just as the One New Man was.

And that ye put on the NEW MAN, which after God is created in righteousness and true holiness” (Eph. 4:24).

Ephesians 2:10 speaks about this new creation, also: “For we are His WORKMANSHIP, CREATED in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”

The movement of Paul’s thought, as he brings out the fact that in the new creation of the Church, the fullness of Him that filleth all in all, there is no privilege for the Jew, as such. The Gentile believer during Acts, who had been “far off are made nigh by the blood of Christ” (Eph. 2:13). Christ Himself was the “peace” between the two parties, and it was Christ Himself Who broke down “the middle wall of partition” which had separated the Jew from the Gentile (Eph. 2:14). It was in His Own Flesh that the enmity was abolished, thus, doing away with Israel’s ascendancy which she retained during the Acts Economy. The “law of commandments contained in ordinances” was the believing Jew’s last vestige of privilege. The abolition of every advantage the Jew had possessed enabled Christ to “make in Himself of twain One New Man so making peace” (Eph. 2:15). In this new creation, absolutely nothing stood in the way, other than false pride, to hinder perfect harmony and concord.

September 18, 2009


Part 2


It has been pointed out that just as the First Man, Adam, was God’s creation, so, also, is the Church which Paul called the ONE NEW MAN. Over time, the name lost a lot of its significance since fewer and fewer Jews became members into this new calling. Paul, also, used the name, “the ONE BODY,” on occasion, and “the Church, which is His Body, the fullness of Him,” on other occasions. As we observe Ephesians 2:16-18, we find two features which, immediately, attract our attention. They are “reconciliation” and “access.”

V. 16 ─ “And that he might reconcile both unto God in ONE BODY by the cross, having slain the enmity thereby.”

V. 17 ─ “And came and preached peace to you [Gentiles] which were afar off, and to them [Jews] that were nigh.”

V. 18 ─ “For through him we both have access by ONE SPIRIT unto the Father.”

In Verse 16, it is—BOTH reconciled God in ONE BODY.

In Verse 18, it is—BOTH having access to the Father by ONE SPIRIT.

These two features come together, again, in Ephesians 4:4:

There is ONE BODY, and ONE SPIRIT, even as ye are called in one hope of your calling.”

The two parties are reconciled unto God in One Body; the ONE BODY is the ONE NEW MAN, or the Church, which is HIS BODY. In fact, the Lord Jesus Christ is the HEAD of the ONE BODY, or the ONE NEW MAN, or the Church, which is HIS BODY. The reconciliation, here in Ephesians Two, does not refer to a reconciliation from an alienation that arose out of a darkened understanding (Eph. 4:18), but rather, this reconciliation was dispensational in character. The Gentile is brought from an inferior position (Acts Period) to that of being a fellow-member of the same body, and partaker of the promise in Christ (Eph. 3:5). The alienation from which the Gentile was reconciled, in Ephesians Two, was a dispensational disadvantage of being born, not a sinner, but a Gentile.

The Gentile alienation from the Commonwealth of Israel (Eph. 2:12) had been an enmity between the two but was “slain by the cross.” It is well to notice that the word, “slain,” is from the word, “slay,” which means to put to death with weapon, or by violence. The enmity which existed between the Jew and Gentile was put to death; it was done violently; the weapon was the CROSS. With the enmity being slain, there was, NOW, “peace.”

The “access” which the “both,” NOW, enjoy is an access which the Gentile had never known before. As we think on “The Acts of the Apostles,” we can see the contrast. Peter and Cornelius may have looked to Christ as the Savior. They, both, were redeemed by the precious blood of Christ; nevertheless, during the Acts Period, Peter could have passed beyond the wall of partition but had Cornelius done so, his life would have been in jeopardy. Peter and Cornelius were saved by the same grace. They believed the same report from God; yet, Peter withdrew himself from the table of the Gentiles as recorded in Galatians Two. Remember, Peter even said, “Not so Lord,” to the vision in Acts Ten. He even told Cornelius that he would not have hesitated to refer to him as “common and unclean.” When the Church of God, at Jerusalem, heard about the incident with Cornelius, they were shocked and said, “Thou wentest in to men uncircumcised, and didst eat with them?”(Acts11:3). Even the door of faith was opened to Gentiles in Acts Ten; the “Epistle to the Romans” makes it, abundantly, clear in the Eleventh Chapter. Dispensationally, the Gentile was a “wild olive branch” grafted into the “natural olive tree, contrary to nature.”

The conditions, mentioned, prevented true unity during “The Acts of the Apostles.” However, when the Mystery was introduced after the Pentecostal era, Acts 1 to 28, the Hebrew advantages were abolished. Those who were reconciled to God in ONE BODY, NOW, have access to God “by ONE SPIRIT” (Eph. 2:18). In Ephesians 3:12, it is written, “In Whom we have boldness and access with confidence by the faith of Him.”

Thinking back on Aaron and his sons, in the Old Testament, it should be remembered that they only had access, once a year, to the “Holy of Holies” in the wilderness Tabernacle “made with hands.” Whereas, as members of the “high calling of God in Christ Jesus,” we have “access,” at all times, into the most Holy Place of the True Tabernacle “which the LORD pitched” (Heb. 8:2). The Holy Place where Christ is, now, seated is in heaven.

As a High Priest, Aaron never sat down in the Holy Place “made with hands.” The reason he stood, at all times, was because his work was never finished. Jesus Christ, on the other hand, after He offered ONE SACRIFICE for sins, forever, “sat down on the Right Hand of God” (Heb. 10:12)—His work was completed. No one, in all of Israel, ever entertained the idea of being allowed to be seated in the Holy of Holies. Yet, we read in Ephesians 2:6 that we, who were once aliens and strangers, have been raised up, together, with Christ and are seated, together, with Him in the Most Holy Place, the one pitched by the LORD. This is not only ACCESS, but it is, also, RECONCILIATION indeed!


And that He might reconcile both unto God in ONE BODY by the cross, having slain the enmity thereby” (Eph. 2:16).

The reconciliation of “both” was accomplished in ONE BODY by means of the cross. They were reconciled, one to the other, the middle wall came down, the enmity abolished, and the result –the two were reconciled to God.

The “enmity” between the two parties was said to have been “slain.” Reconciliation with God and peace between individual members was (and is) the blessed condition of the Church of the ONE BODY. The One Body emphasized the divinely established oneness.

Ephesians 2:16 speaks about the Jew and Gentile being reconciled to God in ONE BODY while Colossians 3:15 speaks concerning being “called in ONE BODY.”

And let the peace of God rule in your hearts, to the which also ye are called in ONE BODY; and be ye thankful” (Col. 3:15).

The idea, here, is that since you are called as members of the One Body, let the peace rule in your hearts. The crowning effect of this is to forget yourself and be thankful. To “rule,” in this verse, means to continually act as an umpire. Let the ONE SPIRIT (Eph. 4:4) animate the members of the Church of the One Body.


And came and preached peace to you which were afar off, and to them that were nigh” (Eph. 2:17).

It is, clearly, stated that Christ came and preached peace to those who were, dispensationally, “afar off,” that is, the Gentiles. He proclaimed peace to those who were “nigh.” The verse is plain, inasmuch as He “came and preached peace to you which were afar off.” This is evidence that this epistle was written to Gentiles, not to Jews, living among and like Gentiles, as many claim. This writer embraced the idea that the “afar off” ones were Hebrews living in exile until a thorough examination was made. At which time, it was concluded that the Gentiles, mentioned, were in fact, Gentiles—you which were afar off. “And to them that were nigh” speaks, just as clearly, about the Jew. From the dispensational standpoint, during the Acts Period, the believing Jew was “nigh,” and the believing Gentile was considered “afar off.” But, with the dawning of the NEW DISPENSATION—THE MYSTERY—the two positions were merged into one position because He has made BOTH ONE (Eph. 2:14). This is to say that the Gentiles are “no more strangers and foreigners, but fellowcitizens with the saints” (Eph. 2:19).

“Peace” is mentioned in Verse 14 and is associated with the “middle wall” being broken down. “Peace” is mentioned, again, in Verse 15 in association with the handwriting of ordinances being abolished. In Verse 17, it is noted that “peace” is in association with what is written in Verse 18:

For through him we both have access by one Spirit unto the Father” (Eph 2:18).

Because there is peace between the two parties, they BOTH, NOW, have access to God on equal footing. The Jew’s access has no greater advantage than the Gentiles have. Christ came and preached that there is, NOW, peace. The Jew’s advantage, as far as access is concerned, is gone.

“And came and preached peace” does not refer to the fact that when Christ was a minister to the circumcision, He preached peace between the believers, that is, between the Jew and Gentile. He did not. When He was a minister to the circumcision, He did not preach to, or teach Gentiles.

“… I am not sent but unto the lost sheep of the house of Israel” (Matt. 15:24).

The Truth concerning the Revelation of the Mystery and the equality between the Jew and Gentile was reserved for the Apostle Paul to make known. Paul did so, some 35 or 40 years after Christ’s Ascension. “And [Christ] came and preached peace”—this must refer to a secret coming [Parousia] of the Lord Jesus Christ. Christ appeared to Paul. As the Prisoner of Jesus Christ, the Lord manifested Himself to Paul, in prison, and revealed to him that there was, NOW, peace between the “afar off” and the “nigh.” This secret meeting was held in prison. It took place after the Book of Acts closed. A most overlooked fact is that it was Christ Who ascended and, also, descended into the lower parts of the earth, namely, the prison cell where Paul was confined.

It was then, and there, that the prisoner of the Lord was told that Christ was, NOW, among the Gentiles and was their hope of Glory (Col. 1:27). It was then, and there, that the Mystery was made known. It was then, and there, that Christ “came and preached peace” to the “afar off” and the “nigh.”

Having been made “nigh” by the blood of Christ, the Gentile, NOW, has access by ONE SPIRIT unto the Father. The creation of the ONE NEW MAN was the introduction of PEACE between the two parties.