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(h) in the expressions “the old man,” “the new man,” which are confined to Paul’s
epistles, the former standing for the unregenerate nature personified as the former self of
a believer, which, having been crucified with Christ, Rom. 6:6, is to be apprehended
practically as such, and to be “put off,” Eph. 4:22; Col. 3:9, being the source and seat of
sin; the latter, “the new man,” standing for the new nature personified as the believer’s
regenerate self, a nature “created in righteousness and holiness of truth,” Eph. 4:24, and
having been “put on” at regeneration, Col. 3:10; being “renewed after the image of Him
that created him,” it is to be “put on” in practical apprehension of these facts.
(i) often joined with another noun, e.g., Matt. 11:19, lit., “a man, a glutton”; 13:52,
lit., “a man, a householder”; 18:23, “a certain king,” lit., “a man, a king.”
(j) as equivalent simply to “a person,” or “one,” whether “man” or woman, e.g., Acts
19:16; Rom. 3:28; Gal. 2:16; Jas. 1:19; 2:24; 3:8 (like the pronoun
, “someone”;
is
rendered “man” in Matt. 8:28); or, again (as
sometimes signifies), “a man,” e.g., Matt.
17:14; Luke 13:19.
(k) definitely, with the article, of some particular person, Matt. 12:13; Mark 3:3, 5; or
with the demonstrative pronoun and the article, e.g., Matt. 12:45; Luke 14:30. For the
phrase “the Son of man” see
SON OF MAN
. For “the man of sin,” 2 Thess. 2:3, see
INIQUITY
, No. 1.
(1) in the phrase “the man of God,” 2 Tim. 3:17, not used as an official designation,
nor denoting a special class of believers, it specifies what every believer should be,
namely, a person whose life and conduct represent the mind of God and fulfill His will;
so in 1 Tim. 6:11, “O man of God.” Some regard this in the OT sense as of a prophet
acting in a distinctive character, possessed of divine authority; but the context is of such a
general character as to confirm the more extended designation here.
Notes:
(1) In Gal. 3:28, the
RV
adds the italicized word “man” (“ye all are one
in
Christ Jesus”), in accordance with Eph. 2:15, which speaks of Jew and Gentile as
becoming “one new man” in Christ. The figure is closely analogous to that of “the body.”
In these two passages “one” is masculine, i.e., “one person”; in John 10:30; 11:52; 17:21,
22, 23, “one” is neuter, “one thing,” as in 1 Cor. 3:8; 11:5. The first two, in Gal. 3 and
Eph. 2, express vital union, present and eternal; in John 17 the union is moral, a process
in course of accomplishment. (2) For
, Titus 3:4, “(His) love toward man,”
see
KIND
, C, No. 2.
(3) In Rev. 9:20, the
RV
translates the genitive plural of
with the article,
“mankind” (
KJV
, “the men”); it might have been rendered “(the rest) of men.”
2.
(
)$
, 435) is never used of the female sex; it stands (a) in distinction from a
woman, Acts 8:12; 1 Tim. 2:12; as a husband, Matt. 1:16; John 4:16; Rom. 7:2; Titus 1:6;
(b) as distinct from a boy or infant, 1 Cor. 13:11; metaphorically in Eph. 4:13; (c) in
conjunction with an adjective or noun, e.g., Luke 5:8, lit., “a man, a sinner”; 24:19, lit., “a
man, a prophet”; often in terms of address, e.g., Acts 1:16; 13:15, 26; 15:7, 13, lit., “men,
brethren”; with gentilic or local names (virtually a title of honor), e.g., Acts 2:14; 22:3,
lit., “Judean men,” “a Judean man”; 3:12; 5:35, lit., “Israelite men”; 17:22, “Athenian
men”; 19:35, lit., “Ephesian men”; in Acts 14:15 it is used in addressing a company of
“men,” without any descriptive term. In this verse, however, the distinction between