Who Is the "New Man" in Ephesians?
For centuries, Paul's vision of the “One New Man” has been used to erase Jewish identity in the name of Christian unity. But what if we've misunderstood him entirely?
Paul's use of the phrase “one new man” in Ephesians 2 has led many to read his words as a break from the Jewish and Gentile distinction—a celebration of universalism and the dissolution of covenantal uniqueness.
But for Paul, a trained Pharisee—experienced in the interpretive traditions of Second Temple Judaism—there may be another clue from Rabbinic thought that he had in mind. And this challenges the popular interpretation.
We'll explore why this tradition plays a major role in Paul's worldview, both eschatologically and practically, and look at some of the key sources from the tradition to reframe this misunderstood idea.
Rather than erasing Jewish-Gentile distinctions, Paul’s phrase ‘one new man’ builds upon a deeply Jewish framework—the mystical and Midrashic understanding of Adam and Messianic redemption.
The First Adam
Throughout the Epistles of Paul, he frequently leverages his Rabbinic training, using familiar Midrashic ideas to convey messages to his audiences.
As we've explored, Midrash is an important tool to understand the Apostolic writings. Midrash are the interpretive traditions that uncover hidden meanings in the biblical text, often imaginative and theological.
One recurring concept at the forefront of his teachings is the tradition surrounding Adam HaRishon (אָדָם הָרִאשׁוֹן), the first Adam¹. This concept is featured throughout all levels of Jewish hermeneutics and is deeply connected to the role of Messiah².
We see this concept emerge in 1 Corinthians 12, where Paul describes the community as a unified body—with diverse people groups comprising different body parts. This is an idea found in the Midrash, as we will see below.