SEV Biblia, Chapter 3:10
y revestíos del nuevo, el cual por el conocimiento es renovado conforme a la imagen del que lo creó;
Clarke's Bible Commentary - Colossians 3:10
Verse 10. And have put on the new man] See on Rom. xii. 1, 2. Is renewed in knowledge] 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 and Pliny. 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 gnwqi seauton, know thyself, was practicable only under the Christian religion.
After the image of him that created him] We have already seen that God made man in his own image; and we have seen in what that image consisted. See the notes on Gen. i. 26, and on Eph. iv. 23, 24. 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 from which this copy is to be taken. Thus, then, man is made by his Creator, not according to the image or likeness of any other being, but according to his own; the image tou ktisantov, of the Creator. And as the Divine nature cannot exist in forms or fashions, 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, anakainoumenon, made anew, consists in knowledge, righteousness, and true holiness.
John Gill's Bible Commentary
Ver. 10. And have put on the new man , etc.] Concerning which, and the putting it on, (see Gill on “ Ephesians 4:24”), which is renewed in knowledge ; this man, or principle of grace in the soul, is a new one, which never was there before; and there is a daily renovation of it in the spirit of the mind, by the Spirit of God; for as the outward man decays, the inward man, which is the same with this new man, is renewed day by day, increases in holiness and righteousness, grows in grace, and particularly in “knowledge”; light and knowledge of a man's self, of his lost state and condition by nature, of his need of Christ, and of his salvation, is what appears at the first formation of this new man; and the daily renovation of him lies in an increase of spiritual, experimental, and saving knowledge of God, and Christ, and divine things; and indeed, until a man becomes a new creature, he neither knows, nor is he capable of knowing, the things of the Spirit of God; so that this new man, or principle of grace, begins with spiritual knowledge, and is formed in order to it, and its increase lies in it: after the image of him that created him ; the new man; for this is a creation work, and so not man's, but God's; and is made not after the image of the first man, no not as innocent, and much less as fallen; but after the image of Christ, to which the elect of God are predestinated to he conformed, and which is stamped in regeneration; and more and more appears by every transforming view of Christ, and will be perfected in heaven, when they shall see him as he is, and be perfectly like him, who is not only the pattern, but the Creator of it, even the author and finisher of faith.
Matthew Henry Commentary
Verses 5-11 - It is our duty to mortify our members which incline to the things of the world. Mortify them, kill them, suppress them, as weeds or vermi which spread and destroy all about them. Continual opposition must be made to all corrupt workings, and no provision made for carna indulgences. Occasions of sin must be avoided: the lusts of the flesh and the love of the world; and covetousness, which is idolatry; love of present good, and of outward enjoyments. It is necessary to mortif sins, because if we do not kill them, they will kill us. The gospe changes the higher as well as the lower powers of the soul, an supports the rule of right reason and conscience, over appetite an passion. There is now no difference from country, or conditions an circumstances of life. It is the duty of every one to be holy, becaus Christ is a Christian's All, his only Lord and Saviour, and all his hope and happiness.
Greek Textus Receptus
και 2532 ενδυσαμενοι 1746 5671 τον 3588 νεον 3501 τον 3588 ανακαινουμενον 341 5746 εις 1519 επιγνωσιν 1922 κατ 2596 εικονα 1504 του 3588 κτισαντος 2936 5660 αυτον 846
Vincent's NT Word Studies
10. New (neon). See on Matt. xxvi. 29. Compare Eph. v. 24. Is renewed (anakainoumenon). Rev., better, giving the force of the present participle, is being renewed: in process of continuous renewal. The word kainov new, which enters into the composition of the verb, gives the idea of quality. Compare 2 Cor. iv. 16, and the contrast in Eph. iv. 22.
In knowledge (eiv epignwsin). Rev., correctly, unto knowledge, the end to which the renewal tended. Compare Eph. iv. 13.
After the image. Construe with renewed. Compare Eph. iv. 24, and see Gen. i. 26, 27.
Where there is (opou eni). Where, in the renewed condition; there is, better, as Rev., can be: eni strengthened from ejn in signifies not merely the fact but the impossibility: there is no room for.
Greek, Jew, etc. Compare Gal. iii. 28. National, ritual, intellectual, and social diversities are specified. The reference is probably shaped by the conditions of the Colossian church, where the form of error was partly Judaistic and ceremonial, insisting on circumcision; where the pretense of superior knowledge affected contempt for the rude barbarian, and where the distinction of master and slave had place as elsewhere.
Circumcision. For the circumcised. So Rom. iv. 12; Eph. ii. 11; Philip. iii. 3.
Barbarian, Scythian. See on 1 Cor. xiv. 11. The distinction is from the Greek and Roman point of view, where the line is drawn by culture, as between the Jew and the Greek it was drawn by religious privilege. From the former stand-point the Jew ranked as a barbarian. Scythian. "More barbarous than the barbarians" (Bengel). Hippocrates describes them as widely different from the rest of mankind, and like to nothing but themselves, and gives an absurd description of their physical peculiarities. Herodotus describes them as living in wagons, offering human sacrifices, scalping and sometimes flaying slain enemies, drinking their blood, and using their skulls for drinking-cups. When a king dies, one of his concubines is strangled and buried with him, and, at the close of a year, fifty of his attendants are strangled, disemboweled, mounted on dead horses, and left in a circle round his tomb.203 The Scythians passed through Palestine on their road to Egypt, B.C. 600, and a trace of their invasion is supposed to have existed in the name Scythopolis, by which Beth Shean 204 was known in Christ's time. Ezekiel apparently refers to them (xxxviii., 39.) under the name Gog, which reappears in Revelation. See on Apoc. xx. 8. 205 Bowels of mercies (splagcna oiktirmou). See on 1 Pet. iii. 8; 2 Corinthians i. 3. Rev., a heart of compassion.
Kindness (crhstothta). See on Rom. iii. 12.
Meekness (prauthta). See on Matt. v. 5.
Long-suffering (makroqumian). See on Jas. v. 7.
Robertson's NT Word Studies
3:10 {And have put on} (kai endusamenoi). First aorist middle participle (in causal sense as before) of endunw, old and common verb (Latin _induo_, English endue) for putting on a garment. Used of putting on Christ (#Ga 3:27; Ro 13:14). {The new man} (ton neon). "The new (young as opposed to old palaion) man" (though anqrwpon is not here expressed, but understood from the preceding phrase). In #Eph 4:24 Paul has endusasqai ton kainon (fresh as opposed to worn out) anqrwpon. {Which is being renewed} (ton anakainoumenon). Present passive articular participle of anakainow. Paul apparently coined this word on the analogy of ananeomai. anakainizw already existed (#Heb 6:6). Paul also uses anakainwsis (#Ro 12:2; Tit 3:5) found nowhere before him. By this word Paul adds the meaning of kainos to that of neos just before. It is a continual refreshment (kainos) of the new (neos, young) man in Christ Jesus. {Unto knowledge} (eis epignwsin). "Unto full (additional) knowledge," one of the keywords in this epistle. {After the image} (kat' eikona). An allusion to #Ge 1:26,28. The restoration of the image of God in us is gradual and progressive (#2Co 3:18), but will be complete in the final result (#Ro 8:29; 1Jo 3:2).
