In Ephesians 4:3, Paul’s Greek begins for emphasis with a description of a real, concrete, present tense continuous process, “make every effort” in the manner followers should conduct their life. That is literally to guard/observe, i.e. maintain very specifically the unity/bond by means of the Spirit, i.e., by the Ruach Hakodesh (the original Hebrew name of the Holy Spirit, which we explain in our teaching).
This in KG indicates most likely, according to technical sources, that the Ruach Hakodesh produces the unity. The unity is to be maintained by means specifically referring to the bond of the Shalom (as we explain just below). This is put last for emphasis.
Paul, in writing to a first century Roman Empire Gentile audience, of course thinks shalom but must express it with the KG word “eirene” simply translated as peace. No doubt Paul the Jew – and P’rush “Separate One” Pharisee – cf. Acts 22:1-3, esp. Acts 23:6 etc. etc., had the Hebrew word shalom in his heart.
Shalom means much much more than “peace” as generally simply translated! It really requires a paragraph to define it. In short it doesn’t just mean peace in the sense of the absence of negatives, but a deep positive peace. It also means wholeness. In short it also means “restoration of relationship” and “concern for the well-being of others” – and more!
In a very critical passage earlier in Ephesians, Paul writes what Yeshua did on the Cross to destroy the enmity/bitterness between Jew & Gentile, Eph. 2:14-17. Paul writes of, in KG, eirene for the Hebrew shalom four times.
Unfortunately, many focus on what is called in English “the one new man”; as though that is what Paul emphasizes. A couple of things quickly for our purpose here. “New” is a form of kainos “new in quality/ renewed”. Not neos “new in time, i.e., “brand-new”.
Very very significantly Paul’s Greek lacks “the”. Thus, most likely Paul describes the quality (called qualitative) of (the) man. Paul’s focus, based on his Greek seems to be on the renewed new in quality of (the) man; rather than as the one new man”. How?
Yeshua put the “exthros” “enmity/bitterness” of Jew and Gentile to death on the Cross. Cf. Eph.2:14-15. If Paul wanted to very specifically designate “the brand-new man” – as many unfortunately misinterpret – Paul’s Greek in short would have been different!
Paul’s emphasis is not on “the one new man” in Eph. 2:14-17. How do we know this? What then is Paul’s emphasis? It is most accurately seen directly from Paul’s Koine Greek! The following misunderstandings are clarified, and the emphasis goes where Paul actually intended it!
– Paul’s syntax (sentence structure) doesn’t put “new man” first or last, where things in Greek are generally placed for emphasis. Paul puts it in the middle of the verse.
– Again please – very significantly – there is no “the” one new man. “The” only has to be used because otherwise in English it’s awkward. Thus, understanding and teaching this from English leads to misunderstanding and misapplication! Paul is not – at all – talking about some brand-new type of man or “the new Christian man”, as some even technical commentaries misinterpret!
Did you know that Paul in fact never uses the word Xristianos “Christians” – ever. (He also never uses doctrine, tithe, or convert either).
– In Eph. 2:14-17, Paul does not use the Greek word indicating something new in time. Rather, he uses the word indicating renewed/new in quality; like the new moon we get every month.
– Paul only makes one reference to “renewed new in quality man”.
– Based on the modern cultural emphasis on “brand new”, many think this is what Paul means; “the brand-new man”. However, again, looking at the Greek shows Paul clearly means renewed new in quality – not “brand-new”.
– Extremely extremely significantly, a form of renewed new in quality is what Luke uses regarding what is actually the renewed new in quality Covenant Yeshua makes at the Last Passover Seder Lk. 22:19-20.
If Luke thought his Jewish source thought Yeshua was making a “brand new covenant”, Luke would have used a form of neos, again, “new in time”. Luke does not; Luke communicates to his original audience that what Yeshua made was a kainos,” renewed new in quality” Covenant. Further, that Yeshua speaking to his 11 fellow Jews from the Galil “Galilee” who remained with him, that Yeshua made a covenant, not a “Testament”, a Latin-based word! Where does covenant originate? In the Torah!
– Returning to Eph. 2:14-17: what then is Paul actually emphasizing in connection to Yeshua and what did he on the Cross, in those key verses? Shalom! How do we know this? Because even in English, if we look closely, we see “peace” is used four times in these verses! In KG though we see there are different forms and reasons why it is used.
Paul’s repeated use of the idea of shalom (using the KG word eirene) in just a few verses – and in various forms – we believe shows us again, the following.
That Paul’s actual focus is on the “restoration of relationship” – part of shalom‘s deeper meaning – that Maschiach Yeshua makes.
Paul worked extremely hard to restore the relationship – actually to build one in the first place – between Jew & Gentile. This is seen, for example, in Paul’s 5-year effort in undertaking a Collection from the new Gentile followers of Yeshua, to Jews and Jewish Brothers (i.e., followers of Yeshua) in Jerusalem.
In short: Paul – very much – sees the Collection as a way for the leading Jewish Brothers and other Jewish Brothers in Jerusalem to “long in their hearts for you (plural)”, i.e., for the Gentile brethren. Cf. the last few verses in 2 Cor. 9.
For much much more on the Collection – and its great significance – please see our teaching under G Giving in our 3rd of 8 teaching windows, The Deeper Hebrew Roots & Jewish Roots Basis of the Bible from A-Z.