[← ] τὸν παλαὶον ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, 10καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ’ εἰκόνα τοῦ κτίσαντος αὐτόν· 11ὅπου [ →]
παλαὶον ἄνθρωπον] as Rom. vi. 6, Ephes. iv. 22. With this expression compare ὁ ἔξω, ὁ ἔσω ἄνθρωπος, Rom. vii. 22, 2 Cor. iv. 16, Ephes. iii. 16; ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος, 1 Pet. iii. 4; ὁ μικρός μου ἄνθρωπος, ‘my insignificance’, Polycr. in Euseb. H.E. v. 24.
10. τὸν νέον κ.τ.λ.] In Ephes. iv. 24 it is ἐνδύσασθαι τὸν καινὸν ἄνθρωπον. Of the two words νέος and καινός, the former refers solely to time, the other denotes quality also; the one is new as being young, the other new as being fresh: the one is opposed to long duration, the other to effeteness; see Trench N. T. Syn. § lx. p. 206. Here the idea which is wanting to νέος, and which καινὸς gives in the parallel passage, is more than supplied by the addition τὸν ἀνακαινούμενον κ.τ.λ.
The νέος or καινὸς ἄνθρωπος in these passages is not Christ Himself, as the parallel expression Χριστὸν ἐνδύσασθαι might suggest, and as it is actually used in Ign. Ephes. 20 εἰς τὸν καινὸν ἄνθρωπον Ἰησοῦν Χριστόν, but the regenerate man formed after Christ. The idea here is the same as in καινὴ κτίσις, 2 Cor. v. 17, Gal. vi. 15: comp. Rom. vi. 4 καινότης ζωῆς, Barnab. 16 ἐγενόμεθα καινοί, πάλιν ἐξ ἀρχῆς κτιζόμενοι.
τὸν ἀνακαινούμενον] ‘which is ever being renewed’. The force of the present tense is explained by 2 Cor. iv. 16 ὁ ἔσω ἡμῶν [ἄνθρωπος] ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ . Compare also the use of the tenses in the parallel passage, Ephes. iv. 22 sq. ἀποθέσθαι, ἀνανεοῦσθαι , ἐνδύσασθαι. For the opposite see Ephes. iv. 22 τὸν παλαὶον ἄνθρωπον τὸν φθειρόμενον κ.τ.λ.
εἰς ἐπίγνωσιν] ‘unto perfect knowledge’, the true knowledge in Christ, as opposed to the false knowledge of the heretical teachers. For the implied contrast see above pp. 44, 99 sq. (see the notes on i. 9, ii. 3), and for the word ἐπίγνωσις the note on i. 9. The words here are to be connected closely with ἀνακαινούμενον: comp. Heb. vi. 6 πάλιν ἀνακαινίζειν εἰς μετάνοιαν.
κατ’ εἰκόνα κ.τ.λ.] The reference is to Gen. i. 26 καὶ εἶπεν ὁ Θεός Ποίησωμεν ἄνθρωπον κατ’ εἰκόνα ἡμετέραν κ.τ.λ.; comp. ver. 28 κατ’ εἰκόνα Θεοῦ ἐποίησεν αὐτόν. See also Ephes. iv. 24 τὸν καινὸν ἄνθρωπον τὸν κατὰ Θὲον κτισθέντα. This reference however does not imply an identity of the creation here mentioned with the creation of Genesis, but only an analogy between
the two. The spiritual man in each believer’s heart, like the primal man in the beginning of the world, was created after God’s image. The καινὴ κτίσις in this respect resembles the ἀρχαία κτίσις. The pronoun αὐτὸν cannot be referred to anything else but the νέος ἄνθρωπος, the regenerate man; and the aorist κτίσαντος (compare κτισθέντα in the parallel passage Ephes. iv. 24) refers to the time of this ἀναγέννησις in Christ. See Barnab. 6 ἀνακαινίσας ἡμᾶς ἐν τῇ ἀφέσει τῶν ἁμαρτιῶν ἐποίησεν ἡμᾶς ἄλλον τύπον ... ὡσὰν δὴ ἀναπλάσσοντος αὐτοῦ ἡμᾶς, after which Gen. i. 26 is quoted. The new birth was a recreation in God’s image; the subsequent life must be a deepening of this image thus stamped upon the man.
The allusion to Genesis therefore requires us to understand τοῦ κτίσαντος of God, and not of Christ, as it is taken by St Chrysostom and others; and this seems to be demanded also by the common use of ὁ κτίσας. But if Christ is not ὁ κτίσας, may He not be intended by the εἰκῶν τοῦ κτίσαντος? In favour of this interpretation it may be urged (1) That Christ elsewhere is called the εἰκὼν of God, i. 15, 2 Cor. iv. 4; (2) That the Alexandrian school interpreted the term in Gen. i. 26 as denoting the Logos; thus Philo de Mund. Op. 6 (I. p. 5 M) τὸ ἀρχέτυπον παράδειγμα, ἰδέα τῶν ἰδεῶν ὁ Θεοῦ λόγος (comp. ib. §§ 7, 23, 24, 48), Fragm. II. p. 625 M θνητὸν γὰρ οὐδὲν ἀπεικονισθῆναι πρὸς τὸν ἀνωτάτω καὶ πατέρα τῶν ὅλων ἐδύνατο, ἀλλὰ πρὸς τὸν δεύτερον Θὲον ὅς ἐστιν ἐκέινου λόγος κ.τ.λ. Leg. Alleg. i. 31, 32 (I. p. 106 sq.). Hence Philo speaks of the first man as εἰκὼν εἰκόνος (de Mund. Op. 6), and as παγκάλου παραδέιγματος πάγκαλον μίμημα (ib. § 48). A pregnant meaning is thus given to κατὰ, and κατ’ εἰκόνα is rendered ‘after the fashion (or pattern) of the Image’. But this interpretation seems very improbable in St Paul; for (1) In the parallel passage Ephes. iv. 24 the expression is simply κατὰ Θεόν, which may be regarded as equivalent to κατ’ εἰκόνα τοῦ κτίσαντος here; (2) The Alexandrian explanation of Gen. i. 26 just quoted is very closely allied to the Platonic doctrine of ideas (for the εἰκών, so interpreted, is the archetype or ideal pattern of the sensible world), and thus it lies outside the range of those conceptions which specially recommended the Alexandrian terminology of the Logos to the Apostles, as a fit vehicle for communicating the truths of Christianity.
11. ὅπου] i.e. ‘in this regenerate life, in this spiritual region into which the believer is transferred in Christ.’