86 E.g., in Isa. 65:17.
83Cf. Col. 1:15 (pp. 57-58, nn. 84-88). Lightfoot (ad loc.) quotes from Philo (On the Formation of the World 6), where the word (λόγος) of God is said to be “the archetypal exemplar, the ‘form’ of ‘forms’ “(ἰδέα τѽν ἰδεѽν), and the first man is described as the “image of the image” (εἰϰὼν εἰϰóνος). The phrase “his Creator” (τοῦ ϰτίσαντος αὐτόν) does not imply that Christ personally is a created being, although he cannot be dissociated from the “new man” whom believers have “put on”; the new man who is created is the new personality that each believer becomes on being reborn as a member of the new humanity or new creation (2 Cor. 5:17; Gal. 6:15). Cf. Eph. 4:24, “put on the new man (ϰαɩνός, not νέος as here), who has been created according to God in true righteousness and holiness.” Cf. Ignatius, Eph. 20:1, for an explicit mention of “the new (ϰαɩνός) man Jesus Christ”; also Ep. Barn. 16:8, where believers “have become new (ϰαɩνοί), being created again from the beginning” (ἐξ ἀϱϰῆς), and Ep. Diog. 2:1, where Diog-netus “has become as it were a new man from the beginning” (ὥσπεϱ ἐξ ἀϱϰῆς ϰαɩνὸς ἄνθϱωπος).
84For φοϱέσομεν (“we shall bear”) P46 and the majority of witnesses read φοϱέσωμεν (“let us bear”). C. H. Dodd suggests that Paul’s “doctrine of the heavenly Man, or Second Adam, has behind it the primitive ‘Son of Man’ Christology. The heavenly Man is the ‘new man’ which the believer assumes in becoming a member of the Church, and the ‘perfect man’ into which the entire Church grows up” (According to the Scriptures [London, 1953], p. 121).
85With this indicative (ἐνεδύσασθε) compare the imperative of Rom. 13:14, “put on (ἐνδύσασθε) the Lord Jesus Christ.”
86E.g., in Isa. 65:17.