2 Enoch describes how human beings are created in the image of God, as representations of God`s „own face.” While it can be argued that the reference to God`s „own face” is a metaphor for the image of God, the passage continues the use of the „face” by emphasizing what is done to the physical human face, in turn, is done to the face of the Lord—and, as is important to this author, when another person`s face is damaged, created in the very precise image of God`s face, one harms the face of God and will suffer the expected consequences of such an offense. In 1. In Genesis 5, the image of God in mankind is correlated with the image of Adam in his son Seth. Commentators have reflected on the fact that the son better reflects the father as he grows up, and while there may be physical comparisons, there is also similarity in character traits. „By offering us this explanation, the biblical text gives us the key that, while we are all in the image of God, we also have the capacity to become more and more in the image of God; That is, we were created with the potential to reflect divine attributes. [6] This coincides with several New Testament texts that speak of „renewed knowledge” and „to be adapted to the image.” The idea is that through spiritual growth and understanding, one can mature spiritually and become more like God and better represent Him to others. So when I advise those who want to get married, I don`t try to discover as many similarities as possible. Instead, I want each partner to have a clear idea of what the other really is and to commit to God being permanently connected to them. The recognition that God has intentionally made man and woman different and the determination to achieve unity in this diversity are essential to a healthy marriage. I find it very interesting that Paradise Eden is a little different place than we imagine today. First of all, it was a workplace.
Today`s men dream of paradise as a hammock between two coconut trees on a desert island, where work should never be thought of again. Moreover, the sky is considered the end of all prohibitions. The sky is often confused with hedonism. He is very self-centered and focused on pleasure. Although Adam`s condition was characterized by beauty and bliss, it cannot be considered an unlimited pleasure. The forbidden fruit is also part of paradise. Heaven is not the experience of all desires, but the satisfaction of soothing and healthy desires. (neos anthropos or kainos anthropos): Generally described, the „new man” is man as he becomes under the transforming power of the Holy Spirit, as opposed to man as he is by nature. The term has (1) its biblical meaning and (2) its theological meaning. Bedeutung.Es There are four biblical opposites that must be considered opposites: (1) the „old man” (palaios anthropos) and the „new man” (neos anthropos or kainos anthropos) ;(2) the „outer man” (exoanthropos) and the „inner man” (esoanthropos);(3) „the carnal man” (sarkikos anthropos) and the „spiritual man” (pneumatikos anthropos) ;(4) the „natural man” (psuchikos anthropos) and the „spiritual man” (pneunatikos anthropos). It is not four different types of people, but four different types of people. Take these antitheses in reverse order to arrive at a clear and impressive idea of what the biblical author means by „new man.” 1.
„Spiritual man” is a term given as opposed to „carnal man” and „natural man” (Romans 8:1-14; 1 Corinthians 2:15; 1. Corinthians 3:1, 3–4; 2,14; 3,11; 14,37; 15:46 Galatians 6:1; Ephesians 2:3). All three terms are personifications of human nature. „Carnal man” is human nature, which is dominated and dominated by sensual desires and carnal desires – motivated by those impulses that are closely related to physical affects. „The natural man” is human nature, which is governed and governed by unholy reason – those higher powers of the soul that are not yet influenced by divine grace. The „spiritual man” is the same human nature after he has been grasped, imbued and ordained by the Holy Spirit. The word „spiritual” is sometimes used in a poetic and idealistic sense, as when we talk about the spirituality of beauty; sometimes in a metaphysical sense, as when we talk about the spirituality of the soul; but in its predominant biblical and evangelical sense, it is an adjective with the Holy Spirit as the noun form. The spiritual life is the life of which the Holy Spirit is the author and the curator; and „spiritual man” is the nature or character of man whom the Holy Ghost produces, preserves, names, chastensies, sanctifies, and glorifies.2. „The inner man” is a designation of human nature that is seen as internally and centrally regenerated, as opposed to „the outer man” (2 Corinthians 4:16; Romans 7:22; Ephesians 3:16). See MAN, OUTWARD.
This phrase refers to all human nature, which is influenced by the Holy Spirit of God from within, in the secret, inner, and true sources of activity. Such a change – regeneration – is not superficial, but a change of the inner central self; Not a simple external reform, but an internal transformation. Grace does not work from the perimeter to the center, but from the center to the reach of life. The product is a person who has been renewed in his „inner parts” and changed at the dynamic center of his heart.3. The new man: The „new man” is a term derived from the opposite idea of the „old man” (Romans 6:6; Ephesians 4:22; Colossians 3:9; Ephesians 2:15; Ephesians 4:24 Colossians 3:10). The „old” is „corrupt” and expresses himself in evil „actions”; the „new” possesses the „image of God” and is characterized by „knowledge,” „justice,” and „holiness.” There are two Greek words for „new” – neos and kainos. The first means new in the sense of young, since the newborn is a young thing; The latter means „new” in the sense of renovated, as when the rebuilt house is called a new house. The converted man is „new” (neo-anthropos) in the sense that he is a „baby in Christ” and „new” (kaino-anthropos) in the sense that his moral nature is renewed and reconstructed. In the New Testament, there are 5 different verbs used to express the action that is produced to make the „old man” a „new man.” (1) Ephesians 2:10 and 4:24 say He is „created” (ktizo), and 2. Corinthians 5:17 refers to the product as a „new creature” (kaine kisis), a renewed creature. From the „old man” the Holy Spirit created the „new man”. (2) As of 1.
Peter 1:3, 13 and elsewhere it is said that he is „begotten again” (anagennao), and that the product is a „child in Christ” (1 Corinthians 3:1). The „old man” thus becomes a „new man” through a spiritual generation: his fatherhood is entrusted to the Holy Spirit. (3) Ephesians 2:5 and elsewhere say that he is „animate” (zoopoieo), and the product is presented as a creature made „alive from the dead” (Romans 6:13). The „old man” who „died in transgressions and sins” (Ephesians 2:1) rose from his grave of sin through a spiritual resurrection. (4) In Ephesians 4:23, he is portrayed as „young” (ananeoo), and the product is a child of the Spirit at the beginning of his religious experience. The „old man” whose history dates back to the fall in Eden became a young man in Jesus Christ by the Spirit. (5) In point 2. Corinthians 4:16 and Romans 12:2 say He is „renewed” (anakainoo).