10<\/strong>. and have put on<\/em> ] See the last note but one. Cp. Eph 4:24<\/span>; and Col 3:12<\/span> below, with note.<\/p>\n the new man<\/em> ] Practically, the new position of acceptance and the new spiritual power of the regenerated self; with a reference in the phrase to the believer’s connexion with “the Second Man,” Christ [85] .<\/p>\n [85] In the Ignatian Epistles ( Ep. ad Eph<\/em>. c. xx.) occurs the phrase, “the dispensation of the New Man, even Christ<\/em>.” If this was written as early as a.d. 110 it is an important comment here.<\/p>\n By union with Him his members become (be it said with reverence and caution) repetitions of Him the glorious Archetype. To come to be “in Him” is thus to “ put on<\/em> ( Him as<\/em>) the New Man<\/em>,” in sharing His acceptance and His life and power. See further, our note on Eph 4:24<\/span>.<\/p>\n is renewed<\/em> ] Lit. and better, is being renewed<\/strong>; a present not aorist participle. In the parallel place in Eph. “the new man” “ was created<\/em>,” as a definite fact; here he is continuously “ being renewed<\/em>,” maintained as it were by a continuous creative act. (Cp. for the verb in a kindred context, 2Co 4:16<\/span>.) Practically, the thought is of the believer’s maintained union with His Lord, and his realization in that union of continued peace and spiritual power. As if the Head, for the member, were evermore “made new,” and so always newly reflected and as it were reproduced in the member. Lightfoot compares, in contrast, Eph 4:22<\/span>; “the old man is being corrupted<\/em>, is decaying<\/em>.”<\/p>\n in knowledge<\/em> ] Lit. and better, unto knowledge<\/strong>. The daily “renewal” is such as to result continually in the regenerate man’s spiritual vision of Christ, intimacy with Him, insight into His will. On the word epignsis<\/em>, see on Col 1:9<\/span>.<\/p>\n after the image of him that created him<\/em> ] I.e., so as to be like God, who “created,” constituted, the new creation as He did the old. Cp. the close parallel, Gen 1:26-27<\/span>; a passage no doubt in St Paul’s mind here.<\/p>\n The reference is to the Father, not the Son, as the Creator; cp. the parallel, Eph 4:22<\/span>, “created after God<\/em>;” and the place in Genesis. He is the eternal Original; “the new man” realizes his ideal in likeness to Him, generated by communion with Him in Christ.<\/p>\n Even here, we think, may be traced reverently an allusion to Christ as “the Second Man.” He, truly, is not “ created<\/em> ” as to His Being and Person, which is necessary and eternal; but as Son of Man, and as Head of His Church, in respect of His Work and Office, Scripture represents Him as the willing Result of the Father’s will. In this respect He, as well as His followers in Him (Eph 2:10<\/span>), “lives because of the Father” (Joh 6:57<\/span>). But while this reference lies, as we think, in the depths of the passage, its manifest practical import is that the regenerate member of the blessed Head needs and receives daily “renewal by his Holy Spirit,” leading to a fuller knowledge of, and so a truer likeness to, the Father of Jesus Christ.<\/p>\n The suggestion that “the image” is in fact Christ, (so Chrysostom; cp. above Col 1:15<\/span>; 2Co 4:4<\/span>) is not likely in view of the parallel, Eph 4:24<\/span>, with its simple phrase “according to God<\/em>.” See Lightfoot’s note.<\/p>\n Which is renewed in knowledge – <\/B>In Eph 4:24<\/span>, it is said that the new man is created after God in righteousness and true holiness. In this place it is added that to the renewed soul knowledge is imparted, and it is made in that respect as man was when he was first created. This passage, in connection with Eph 4:24<\/span>, proves that before man fell he was endowed with righteousness, true holiness, and knowledge. The knowledge here referred to, is not the knowledge of everything, but the knowledge of God. Man was acquainted with his Creator. He resembled him in his capacity for knowledge. He was an intelligent being, and he had an acquaintance with the divine existence and perfections; compare the notes at Rom 5:12<\/span>. But especially had he that knowledge which is the fear of the Lord; that knowledge of God which is the result of love. Piety, in the Scriptures, is often represented as the knowledge of God; see the notes at Joh 17:3<\/span>; compare the notes at Eph 3:19<\/span>.<\/P> After the image of him that created him – <\/B>So as to resemble God. In knowledge he was made in the likeness of his Maker.%%<\/P> <\/p>\n Col 3:10<\/span><\/p>\n And have put on the new man.<\/em><\/p>\n<\/p>\n In allusion to the white garments with which the primitive converts having first laid aside their heathen vestments, were wont to be arrayed, St. Paul exhorts the Colossians to put off the old man with his deeds, and to put on the new man. Christians should no more dishonour God and disgrace religion by any of the vices and passions of their natural state, than a courtier should insult his prince by appearing before him in squalid and ragged attire. But this is not enough–this is negative merely. The Christian must also actually array himself in the white and becoming dress of his new character and relation; as a courtier would not only abstain from insulting his prince by wearing defiled and mean garments, but would also be studious to attire himself, when approaching his presence, with the suitable and ornamental dress which he knew was required. (Bishop D. Wilson.<\/em>)<\/p>\n<\/p>\n Which is being renewed<\/strong>.–Divine creation is not a mere mechanical work. It is wholly different from all work of ours. The builder builds a house, and when it is built he has done with it, and may never see it again; still the house stands. An artist paints his picture; it passes from the easel, it is hung in the gallery; he has done with it; he does not stand there day by day, with brush and palette, keeping the yellows brilliant, and the purples rich, and the browns mellow. A poet writes his verses, prints them, and he has done with them. The pathos, beauty, music remain; they touch the heart, charm the ear, kindle the imagination of millions in many ages and lands long after his own heart has ceased to throb, and the fire of his own genius is quenched. This is not the kind of relation between God and His creatures. He transcends the universe, but is immanent in it; it only exists as long as He sustains it. If He were to let it go it would pass into chaos–into nothing. Its enduring forces are the witnesses of His eternal power. The universe, this vast temple which God has made for Himself, would not stand if the Builder were to leave it; its foundations would shake, its walls be rent, it would sink in ruins. The glory of the mountain, lake, and river would not remain like the artists picture, if the Divine Artist were to leave it, every outline would lose its firmness and grace, every colour its softness or its strength, and the canvas would forget the beauty which had covered it. The revelation of thought which God has given in all created things would not remain if He, the great Teacher and Poet, ceased to live or ceased to speak; the great poem would perish, it remains only as long as living inspiration is in it. God creates, and, as we are accustomed to say, sustains. But the word is inadequate; it suggests too mechanical and external a relation between God and what He has made. His action might almost be described as a continuous creation. His power is within every created thing, active, persistent, or what He has created would cease to be. His thought is within every created thing, determining, maintaining its form, the characteristic mode of its existence. The sun rises over sea and land, and creates the day; but the sun renews the day from moment to moment, or the day would pass back into night. So were it not for the great power of God ever active, all things would cease to be. The new man was created by Him; day by day the new man is kept new by the fresh and continuous activity of the same power that brought it into being. Every moment, in a true sense, we are born again, just as the stream has the continuous birth from the mountain, and the light from the sun; every moment we are arising anew from the dead, every moment there passes into us afresh the energy of the creative power; we are being renewed in knowledge after the image of Him that created us, <\/strong>And, therefore, as we begin to live in answer to our faith, so we continue to live in answer to our faith. We never stand apart and alone. Yesterdays inspiration gives us no light to-day; the power of the Holy Ghost that was active in us yesterday is unavailing for to-days righteousness. And this new life is also a life of continuous prayer. What is the real meaning of indisposition to prayer? It means that the spirit of independence is mastering us, and for us independence means death. We are living only as God lives in us. (R. W. Dale, LL. D.<\/em>)<\/p>\n<\/p>\n The Image of God restored to men<\/strong><\/p>\n 2. <\/strong>The image of God is now defaced. The substance remains, but its glorious attributes are gone. The form abides but the glorious features are not there.<\/p>\n 3. <\/strong>To be right and blessed men must recover this image. Without likeness to God we are unable to appreciate His revelations, and incapable of filial intercourse.<\/p>\n 4. <\/strong>By his own power or with the assistance of his fellows, no man can recover it. That which is born of the flesh is flesh, therefore he must be born not of blood, etc., but of God.<\/p>\n 1. <\/strong>This provision consists in–<\/p>\n (1)<\/strong> The atonement which justifies Gods interposition for mans regeneration. If without a sacrifice God had restored man, the idea of misfortune, not guilt, would have been associated with mans fallen state. But now sin appears exceeding sinful.<\/p>\n (2)<\/strong> The living Mediator is the way for man to God–as the source of life and light.<\/p>\n (3)<\/strong> The testimony of Gods Word informs men of the atonement and Mediator. How can they avail themselves of what they have not heard?<\/p>\n (4)<\/strong> The Holy Spirit so acts upon the heart as to produce sympathy with the testimony of the gospel; and under His influence men believe Gods Word and are born again.<\/p>\n 2. <\/strong>There is provision: <\/strong>the recovery of Gods image is possible. The aged cannot become young, the diseased healthful, the mutilated whole; but man may be renewed. Nature illustrates this. Trees shed their leaves in autumn, and remain in winter as though dead. In the spring the sap rises and circulates, the branches extend, and the foliage returns. The plumage of the bird loses its vigour and gloss, but moulting recovers strength and <\/strong>restores beauty. The human body is exhausted through the waste of its functional operations, and for its renewal we have provision in feed and sleep. And for the soul there is as real a provision. Let none despair. There is balm in Gilead, etc.<\/p>\n 3. <\/strong>This provision is of God. He first thought of making it, not man; and He has carried out this design.<\/p>\n (1)<\/strong> The creative power of God is unlimited. The things which are impossible with men, etc.<\/p>\n (2)<\/strong> Power connected with malevolence is a fearful combination, but how changed the aspect of power when the hand and arm of love. What benevolence is here. Behold what manner of love, etc.<\/p>\n This proves–<\/p>\n (1)<\/strong> That God is faultless concerning the entrance of evil.<\/p>\n (2)<\/strong> That He has no complacency in the evil of men.<\/p>\n (3)<\/strong> That he has no pleasure in the death either of holiness or joy.<\/p>\n (4)<\/strong> That He delights in mercy.<\/p>\n 4. <\/strong>There is but one provision. If men could have restored themselves or each other, God would not have made provision. As you cannot respire by the light, nor see by the air, but vice versa, <\/em>so you cannot be regenerated by intellectual or social education.<\/p>\n 1. <\/strong>Its sphere.<\/p>\n (1)<\/strong> Not the body, although regeneration does effect salutary changes here. Where vice has reigned, regeneration arrests disease and restores health. Where passions have been dominant, the countenance is changed. It also affects temporal circumstances by improving habits.<\/p>\n (2)<\/strong> The soul is its true seat, and the change consists in the leading forth Godwards of all its powers, and the awakening of all its susceptibilities.<\/p>\n (a) <\/strong>A renewed man thinks, and his knowledge is of God and Christ.<\/p>\n (b) <\/strong>He feels, and his affections are led away from the unlawful and are fixed on the good.<\/p>\n (c) <\/strong>His conscience is rectified and made sensitive, and His will and actions are brought under its control.<\/p>\n (d) <\/strong>Over the world he is a conqueror.<\/p>\n (e) <\/strong>He is made like Christ, and through Christ like God.<\/p>\n 2. <\/strong>Its nature.<\/p>\n (1)<\/strong> It is radical and general. It penetrates to the core of the soul, and spreads itself over the entire surface. The likeness of a statue to its subject is merely on the face of the marble; as you get below you reach the unlike.<\/p>\n (2)<\/strong> Its perfection is a work of time. A man is born again so soon as he believes in Christ; but into the likeness of God he grows up. Conclusion: <\/strong>Such changes are ejected, and cannot be questioned. Joh 1:13<\/span>, Jam 1:13<\/span>, and 1Pe 1:23<\/span> hold good to-day everywhere.<\/p>\n 1. <\/strong>When the provision of Gods mercy for the regeneration of the race is unknown, no such change is observed to take place.<\/p>\n 2. <\/strong>When regeneration does take place, the remedial dispensation of the gospel is acknowledged as the means. (S. Martin.<\/em>)<\/p>\n<\/p>\n Religious affections arise from spiritual enlightenment<\/strong><\/p>\n In order to have the love of Divine things, in the exercise of which religion consists, the soul must be spiritually enlightened so as to apprehend them.<\/p>\n 1. <\/strong>Affections which arise from external impressions on the imagination are not gracious.<\/p>\n 2. <\/strong>The same is true of those which are awakened by texts of Scripture which come to the mind without carrying any instruction in them. When Christ makes the Scriptures a means of the heart burning with gracious affections, it is by opening tile Scriptures to mens understandings (Luk 24:32<\/span>).<\/p>\n 3. <\/strong>Affections that have their ground in bodily sensation, freedom of speech in prayer, aptness of thought, and the like, are not derived from spiritual instruction. Hence the affection is not gracious, unless the light in the understanding, which is its origin, be spiritual. There is, therefore, a spiritual, supernatural understanding of Divine things that is peculiar to the saints, and which those who are not saints know nothing of (1Co 2:14<\/span>; 1Jn 3:6<\/span>).<\/p>\n 1. <\/strong>There is tans a difference between speculative knowledge and that which is experimental (Rom 2:20<\/span>; 2Co 2:14<\/span>).<\/p>\n 2. <\/strong>He is led by the Spirit who is first instructed in his duty, and then powerfully inclined to comply with such Divine instruction.<\/p>\n 1. <\/strong>This spiritual sense will enable the soul to determine what actions are right and becoming to Christians more readily than the greatest abilities without it.<\/p>\n 2. <\/strong>This sense will be distinguished from forms of enthusiasm and supposed discoveries of truth and communications other than those which the Scriptures have always contained.<\/p>\n 3. <\/strong>Satan and evil spirits have power to tempt us through the imagination. We need to guard against vain imaginations.<\/p>\n 4. <\/strong>We need to distinguish between lively imaginations that spring from strong affections, and strong affections that arise from lively imaginations. What is external and natural in its origin cannot be spiritual and gracious. (L. O. Thompson.<\/em>)<\/p>\n Verse 10. And have put on the new man<\/B><\/I>] See on Ro 12:1-2<\/span> (note).<\/P> <\/P> Is renewed in knowledge<\/B><\/I>] IGNORANCE was the grand characteristic of the heathen state; KNOWLEDGE, of the Christian. The utmost to which heathenism could pretend was a certain knowledge of nature. How far this went, and how much it fell short of the truth, may be seen in the writings of Aristotle<\/I> and Pliny<\/I>. Christianity reveals God himself, the author of nature; or, rather, God has revealed himself, in the Christian system with which he has blessed mankind. Christianity teaches a man the true knowledge both of himself and of God; but it is impossible to know one’s self but in the light of God; the famous , know thyself<\/I>, was practicable only under the Christian religion.<\/P> <\/P> After the image of him that created him<\/B><\/I>] We have already seen that God made man in his own image; and we have seen in what<\/I> that image<\/I> consisted. See Clarke on Ge 1:26<\/span>, and on Eph 4:23<\/span>; Eph 4:24<\/span>. Does not the apostle refer here to the case of an artist, who wishes to make a perfect resemblance of some exquisite form or person? God in this case is the artist, man is the copy, and God himself the original<\/I> from which this copy is to be taken. Thus, then, man is made by his Creator<\/I>, not according to the image or likeness of any other being<\/I>, but according to his own<\/I>; the image , of the Creator. And as the Divine nature cannot exist in forms<\/I> or fashions<\/I>, moral qualities alone are those which must be produced. Hence the apostle, interpreting the words of Moses, says that the image in which man was made, and in which he must be remade<\/I>, , made anew<\/I>, consists in knowledge, righteousness<\/I>, and true holiness<\/I>.<\/P> <\/p>\n And have put on the new man:<\/B> (To see number 1: See Poole on “Col 3:9<\/span>“). <\/P> 2. Vivification, or renovation; this he connecteth with the former, continuing the metaphor. As in natural generation the expulsion of the old form is attended with the introduction of the new, so in spiritual regeneration, having put off the old Adam they had put on the new, i.e. Christ, not only sacramentally, Col 2:12<\/span>,13<\/span>; Ga 3:27<\/span>, but really, being new creatures in Christ Jesus, 2Co 5:17<\/span>; Eph 2:10<\/span>, renewed in the inward man, Rom 7:22<\/span>; 2Co 4:16<\/span>; See Poole on “Eph 3:16<\/span>“, See Poole on “Eph 4:24<\/span>“; and endowed with a new frame of heart and a new spirit, Eze 11:19<\/span>; Joh 3:5<\/span>,6<\/span>, new qualities and affections. <\/P> Which is renewed in knowledge; <\/B>the understanding being savingly enlightened, and the will powerfully inclined by the victorious working of the Spirit, Eph 1:18-20<\/span>; See Poole on “Eph 4:23<\/span>“, with Phi 2:13<\/span>; 2Th 2:13<\/span>,14<\/span>; and brought to more than a speculative, even to a lively and effectual knowledge, 1Jo 2:3<\/span>. <\/P> After the image of him that created him; <\/B>agreeable to the impress of him that had new framed or created them in Christ Jesus, 1Co 15:49<\/span>; 1Pe 1:15<\/span>,16<\/span>, by the renewing of the Holy Ghost, <\/I>Tit 3:5<\/I><\/span>; for as the natural image of God consisted in knowledge and righteousness; so it was requsite that the spiritual image restored by grace should consist in the rectifying of the faculties of the soul, the understanding with spiritual knowledge, and the will with a spiritual inclination to embrace the things that please God; in communion with whom sanctified souls do take in hand a new course of life, and move therein, in a spiritually natural way. <\/P> <\/p>\n 10. the new man<\/B>(See on Eph4:23<\/span>). Here (neon<\/I>) the Greek,<\/I> means “therecently<\/I>-put-on nature”; that lately received atregeneration (see on Eph 4:23, 24<\/span>).<\/P> which is renewed<\/B>Greek,<\/I>“which is being renewed” (anakainottmenou<\/I>); namely,its development into a perfectly renewed nature is continuallyprogressing to completion. <\/P> in knowledge<\/B>rather asthe Greek,<\/I> “unto perfect knowledge” (see on Col1:6<\/span>; Col 1:9, 10<\/span>). Perfectknowledge of God excludes all sin (Joh17:3<\/span>). <\/P> after the image of him thatcreated him<\/B>namely, of God that created the new man<\/I>(Eph 2:10<\/span>; Eph 4:24<\/span>).The new creation is analogous to the first creation (2Co4:6<\/span>). As man was then made in the image of God naturally, so nowspiritually. But the image of God formed in us by the Spirit of God,is as much more glorious than that borne by Adam, as the Second Man,the Lord from heaven, is more glorious than the first man. Ge1:26<\/span>, “Let us make man in our image,<\/I> after ourlikeness.<\/I>” The “image” is claimed for man, 1Co11:7<\/span>; the “likeness,” Jas3:9<\/span>. ORIGEN [OnFirst Principles,<\/I> 3:6] taught, the image<\/I> was something inwhich all were created, and which continued to man after the fall (Ge9:6<\/span>). The likeness<\/I> was something towards<\/I> which manwas created, that he might strive after it and attain it. TRENCHthinks God in the double statement (Ge1:26<\/span>), contemplates both man’s first creation and his being”renewed<\/I> in knowledge after the image of Him that createdHim.”<\/P><\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I<\/strong>. <\/em><\/strong>Man was created in the image of God. Righteous as God was righteous he saw God in his own nature; other intelligent creatures saw God in him; and God in His offspring saw Himself.<\/p>\n
I. <\/strong>God has made provision for the renewal of his image in man.<\/p>\n
II. <\/strong>Men are, through the Divine provision, actually regenerated into the image of God.<\/p>\n
I. <\/strong>The Scriptures teach that gracious affections arise from spiritual understanding (1Jn 4:7<\/span>; Php 1:9<\/span>; Rom 10:2<\/span>; Psa 93:3-4<\/span>; Joh 6:45<\/span>; Luk 11:52<\/span>).<\/p>\n
II. <\/strong>This spiritual enlightenment consists in a sense of the heart of the supreme beauty and sweetness of the <\/strong>holiness or moral perfection of Divine things, together with all that discerning and knowledge of the things of religion that depends upon and flows from such a sense.<\/p>\n
III. <\/strong>some conclusions.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n