A. Our language does not admit of the fine distinctions of that employed by the Spirit of God in Scripture. In Ephesians 4 you find the “new man” is expressed by a totally different word from that used in Colossians 3:1010And have put on the new man, which is renewed in knowledge after the image of him that created him: (Colossians 3:10). French has its “nouveau” and “neuf,” as perhaps other languages. The Greek has “καιός” (kainos), and “νέος” (neos). In English we have but one word for all. Yet when we say, “That is quite a new fashion,” we mean one that has never appeared before. When we say. “That is new fruit,” “new wine,” we mean that it is new of the sort, but that it has often been before; as, fruit of this year, etc.
Now, Ephesians speaks of the former; a “new man,” which is not Adam in innocence, nor Adam righteous by the law, but a totally new sort of man, which had not been before at all: as we read, “Created in righteousness and true holiness” (or “holiness of truth”). This word “new” is used for the “new bottles” (Matt. 9, Luke 5), into which the new wine must be put, etc. The way in which the Lord will drink the wine cup “new,” or anew in His Father’s kingdom — that is, in a new and heretofore unrivaled manner of heavenly joy (Matt. 26). So “a new commandment I give unto you” (John 13). “A new creation” (2 Cor. 5). “Behold, I make all things new,” and “I beheld a new heaven and a new earth,” etc. (Rev. 21). Special care is taken when the thing is totally new, and appears for the first time, that this word (καιός) is used.
Not so the “new” of Colossians 3:1010And have put on the new man, which is renewed in knowledge after the image of him that created him: (Colossians 3:10), for there we have not the new man as to his genus, but the putting on practically the new man (because we have absolutely put him on, by the death and resurrection of Jesus), that is, the practical life in which we live here below. Yet even while this is the case, the word “renewed” is made up of the first new (τὸν ἀνακαινούμενον), so that while the practice of the new man is the great thought, care is taken to show that it is that of a totally new sort of man which we have put on.
In short, the two words are characteristic of the Epistles in which they are found. In Ephesians 4 it is a “new man” in contrast to the old and all that went before. In Colossians 3 it is the practical new life in which we live, though care is taken to show by the word “renewed” that it is an entirely new thing; first formed of God, and then constantly renewed into His likeness by the practical judgment of evil within, and God’s nature taking its place in us more fully, by this putting off the old man and his deeds, and our deepening in the knowledge of Him as light and love.
The word “knowledge” (ἑπίγνωσις), too is very striking here. It is not the same as that used for “knowledge” (γνῶσις) in other parts of Scripture. It means full personal knowledge; that by which I recognize a person, as I say “I know that man as one I have met before. It is knowledge meditated upon and known subjectively in the soul. See Colossians 1:99For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; (Colossians 1:9), where the same word is used for the knowledge of His will, and in verse 10, where you find it used for growing by the true knowledge of God” as the passage should read.
There is a fine example of the use of these two words in 2 Peter 1:55And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; (2 Peter 1:5) and 8. He desires (vs. 5) that we may add “to virtue knowledge,” etc. (γνῶσις), and in verse 9, that thus we shall not be barren in the knowledge, or full knowledge (ἑπίγνωσις), of our Lord Jesus Christ. The former was the knowledge received, as objectively presented to the soul; the latter was the same knowledge meditated upon and known subjectively. This is one of the beautiful touches of God’s hand in Scripture through the pen and heart of an uneducated fisherman of Galilee!
I do not pretend to give a critical exposition in noting these words, but to present what has interested me as so characteristic as to their use in Scripture.