Who Is the "New Man" in Ephesians?

Throughout the Epistles of Paul, he frequently references Rabbinic traditions regarding Adam HaRishon, the first Adam. As is the case for many Torah Jews, this tradition heavily influences Paul's worldview, both eschatologically and practically.

A few examples come to mind. Paul describes the community as a unified body, with various parts representing different groups of people in 1 Corinthians 12. Various times through his letters, Paul references [the first] Adam, forming a foundation from which to explain Yeshua, who he believes to represent the Second Adam. (ie: Romans 5:17).

His intent is to portray a reintegration into wholeness - a tikkun (repair) for the aftermath of the first Adam's miscalculation. Another critical reference to this ancient Jewish tradition is the backdrop of a passage that is often misunderstood and the focus of this article.

Distinctions

In the first part of Ephesians 2, Paul spends a lot of time trying to encourage and build up the Gentile audience in Ephesus, reminding them of the life they have been redeemed from, by the grace of G_D. Paul seeks to assure them they have indeed been included in the commonwealth of Israel, though without the formal (and still valid) process of conversion.

Though he doesn't consider them Jews, he does not exactly consider them to be among the predominantly pagan Gentile world they once belonged to. Throughout Ephesians, he maintains the language of "us" (ie, Jews) and "you" (Gentile G_D fearers) as a means to maintain distinctions among the communities¹. In this letter and others, Paul recognizes them as a new category of Gentiles among the Jewish communities.

For Paul, these distinctions remain an important part of his eschatological expectation; that is, Jews and Gentiles standing side by side in service of G_D. This influence is displayed as he both 1) sees to the circumcision of Timothy in Acts 16, and 2) dissuades Gentiles from full conversion.

Only let each person lead the life that the Lord has assigned to him, and to which G_D has called him. This is my rule in all the congregations. Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision.
- 1 Corinthians 7:17-18

Maintaining Distinctions

For many who have come from Christian influence, the idea of distinctions might seem counter-intuitive to the universal message of the Gospel. However, it is quite logical as each group has a unique role and a unique relationship with the commandments of the Torah.

Further, Paul's language indicates that all of these groups were already in the synagogues on Shabbat, which is a detail we should not miss. For example, in Acts 13, upon entering the synagogue in Antioch, Paul says:

... “Men of Israel (Jews) and you who fear G_D (Gentiles), listen. - Acts 13:16

In Acts 13:26, and with a little more nuance, we read:

Brothers (Jews), sons of the family of Abraham (a nickname for converts), and those among you who fear G_D (Gentiles),...

For Paul, this is a picture of the Messianic Kingdom - Israel and the nations together. This is how Paul reads the words of the prophets.

The Midrash

This brings us back to the Midrash I mentioned earlier. In the Talmud, we see one version of this tradition, stating that the body of Adam was a composite of the dust of all of the nations.

… his torso was fashioned from dust taken from Babylonia, and his head was fashioned from dust taken from Israel, the most important land, and his limbs were fashioned from dust taken from the rest of the lands in the world. ... - Sanhedrin 38b.1

With its emphasis on the soul, the Zohar expands upon this idea, teaching that all of the souls of humanity were a part of Adam's soul before sin. Therefore, the ideal rectification, and the job of Messiah, is that all of humanity will be reunited back into [a Second] Adam, restoring all that was lost in the garden.

This seems to be what Paul is alluding to with his idea of a "New Man" when he talks about being reconciled into "One new man", aka, a New Adam.

... that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to G_D in one body through the cross, thereby killing the hostility. - Ephesians 2:15-16

It is a brilliant use of the Midrash, provided that someone is familiar with it. When taken out of context, the conclusion many have drawn over the centuries is that a new man exists, a third option that is neither Jewish nor Gentile. However, practically, this assumption has largely sought to make a casualty of the Jewish people, expecting them to assimilate into Gentile Christian culture.

This unfortunate interpretation walks the Jewish people away from their covenantal responsibilities, their heritage, and their role in the future redemption.

Thus said the LORD of Hosts: In those days, ten men from nations of every tongue will take hold—they will take hold of every Jew by a corner of his cloak and say, “Let us go with you, for we have heard that G_D is with you.” - Zechariah 8:23

If you like this article, there is more available in this book, "Into the Orchard. The Midrashic Tradition in the New Testament. Available on Amazon.

Notes:

¹ Paul also does this in Ephesians 2:3, and again in 4:17:

So I say this, and insist in the Lord, that you no longer live as the Gentiles do, in the futility of their thinking. - Ephesians 4:17