2 Corinthians 5:17

2Co_5:17

Therefore if any man be in Christ he is a new creature.

In Christ and what it involves

I. The new relation indicated. The believer is in Christ.

1. As the ground of his acceptance (Php_3:9). Christ by His atoning sacrifice has supplied the grounds whereby sinful men may become objects of complacent regard to God. We are lost in ourselves, but are to find ourselves in Him, surrounded by His merits as with a wall of defence, sheltered by them as by an all-embracing canopy. This alone is the position wherein we are accepted in the beloved.

2. As deriving from Him his spiritual life (Joh_15:4-5; cf. Gal_2:20). The link of union being faith. Christ is the living soul of the spiritual life of the believer. The order is, first the believer enters into Christ by faith, then Christ enters into the believer by power. The branch is in the tree by union with it, and the tree is in the branch by the life it imparts to it in the nourishing sap.

3. As the sphere of his activities. Suppose, e.g., a person hears a glowing account of Australia. He believes every word of the account. By this act of faith Australia enters his heart, and he becomes possessed by an intense desire to get there. Physically, Australia and he are thousands of miles apart, but morally Australia dwells in his heart, and has become a motive power within him, and will not give him rest until it brings him bodily there. He ventures across the ocean, until he finds himself actually in the country which was already in his heart. Here, now, he lives and acts. Thus it is with the believer; the whole fabric of his life becomes permeated by its spirit and purposes. Such expressions as in sin, in faith, in wisdom, in love, in the spirit, mean that the particular things in which the person is said to be, form the sphere of his activity, the circle in which he moves, the atmosphere in which he breathes. And this devotedness of life to Christ is not limited to the religious activities, but includes all secular employments.

II. The new experiences involved in this relation.

1. He who is in Christ is a new creation. In what sense? Clearly not in any physical or constitutional sense, for in that case he would not be the same person after the change. The latter portion of the text explains the nature of this important process. It is not the person that passes away, but his things, his former principles, motives, aims, and habits: and new ones have been substituted.

2. This change involves an entire reversal of the whole tenor of the life. Take, e.g., the steam locomotive. Its course is in a certain direction, but connected with it is the reversing gear. By the action of this gear the engine which may be seen proceeding with such speed in one direction may in a few minutes be seen moving with equal velocity in the contrary direction. The change does not involve any change in its construction, but only in its course; every wheel, rod, and crank that worked before works now, only in the reverse direction. This represents the change effected upon the believer through his relation to Christ. There has been no change effected in his constitution, only the whole course of his activities has been changed as to direction. And the change in these respects has been so entire as to justify the statement that he who has undergone it is a new creature. The new life is so different from the old, so changed as to its employment and aims, as to be like the life of another person. Paul himself is a striking exemplification of this truth. (A. J. Parry.)

If any man be in Christ, he is a new creature

When the Apostle Paul said this, I suppose he was thinking of himself. What a different man he had become since he was a Christian! I do not wonder that he thought himself almost a new creation by the Almighty Maker. How many old things had passed away; how many new things had come! His whole manner of thought had been revolutionised. Before, he was on the highway to position and honour in the Jewish Church; now, he was reviled as an apostate. He had entered a new world of thought and life. But notice the stress laid by the apostle, here and elsewhere, on that little preposition in. It is to be in Christ which makes one a new creature. So he says, My wish is that I may be found in Him; and in another place, When God revealed His Son in Me. It is one thing to be with Christ, and another thing to be in Him. If we had been with Christ when He was walking the streets of Capernaum or Jerusalem, we might not have thought much about it. Nicodemus was with Him, and had a long conversation with Jesus, but does not seem to have come again. Judas was with Jesus during all His ministry, and then betrayed Him. We are all of us with Jesus, in a certain sense, by being taught about Him from childhood, by growing up in the midst of Christian society. But we are not necessarily in sympathy or union with Him on that account. Our purposes may be very different from His. Contiguity is not union. How often parents and children, brothers and sisters, husbands and wives, live together, side by side, for years, in utter ignorance of each others inmost thoughts, sorrows, experiences, and hopes. They do not understand each other at all; for it is mutual love, not proximity, which leads to mutual knowledge. Nor is it enough even to be strongly attached to others, and clingingly devoted to them. That does not necessarily produce real union. We may cling to them externally, yet never be in them, never get a glimpse of the real secret of their lives. It was the sort of feeling with which a snail sticks to the rock, or a barnacle to a ships bottom--because they need something strong and solid to cling to. To cling to another for our own comfort is not to be in him. So some persons cling to Jesus-for their own salvation. Weak in themselves, they need something to hold them up. They may cling merely for their own sake, only to be saved. They have not entered into the mind or the heart of Christ at all. Nor is it enough to have a great deal to say or to do about Christ in order to be in Him. You may spend your life in talking about Him, using His Name on all occasions, and yet be in no real union with Him. Men may fight for Him, die for Him, and not be in Him. The crusaders who went to Palestine to die under the banner of the Cross were, many of them, in no sympathy with Him. To be in Christ we must love Him. But love means much more than blind affectionate instincts, or clinging attachments, or sudden emotions. Love looks up to receive a higher influence, to be inspired by a purer life. Love must elevate us, or it is not really love. If any man loves, he is in the person he loves. He has entered into his soul, and has something of his spirit. If any man loves Christ, he is in Christ, because he has something of Christs spirit, and is a new creature. He has something added to him, or developed out of him, that was not there before. There is nothing sudden, nothing artificial about this. This change is as natural as that by which the blood renews the body; the body seeming to continue the same, but always becoming different. It is a growth, and all growths are gradual. Conversion is always sudden, for it is simply turning round. But regeneration is gradual, for it is a growth. Paul was converted in a moment on his way to Damascus. He changed his mind about Christianity. He began a new life. But it took him a long time to become a Christian. Thus, if we are in Christ, we grow into new convictions. Not into new speculations or beliefs, for these may change suddenly, or may not change at all. Belief puts us with Christ, but not in him. A creed is like a carriage, which may take us to the place where our friend is, but cannot put us into communion with him. But if we are in Christ, we have new convictions. Spiritual things become more real to us. God becomes to us more real. So, also, if we are in Christ, we grow into new affections. A change of heart, as it is called, does not mean any new faculty or power of loving implanted in us, which we had not before. It means having new objects of love. What we did before merely from a sense of duty, we now do with pleasure. So, again, the Bible is a new book if we are in Christ. If you stand outside of the Cathedral of Milan, or the Minster of Cologne, and look on the vast windows of the choir, they seem dark and dingy. But go inside and let the light stream through them, and they turn into emeralds, and sapphires, and rubies, and are gorgeous with the forms of saints and angels. So enter into a book, sympathise with the spirit and aim of its author, and you can understand it. We call the Bible a supernatural book. I call it the most intensely natural book ever written. It is a revelation of human nature, showing its motives and workings. It is like a watch with a transparent dial, through which we look and see the movement. Again, if we are in Christ, life becomes new. Nothing prevents life from seeming old, stale, flat, and weary, like having an object--something we are interested in, something we love to do. The higher and better this object is, the more of interest it adds to our life. There is no end to the joy and freshness of existence, if we can have Christ in our hearts, and be in His heart, by drinking His spirit. And if any man be in Christ, death is new. Death has lost its terrors. (Jas. Freeman Clarke.)

The man in Christ, and what he becomes

I. The state supposed. If any man be in Christ.

1. Any man may be in Christ. For what hinders? Nothing from without the sinner himself. There is no prohibition, no legal barrier interposed to prevent any one being in Christ.

2. Every man must be in Christ in order to be saved.

3. Every believer is in Christ. The sinner, by the first act of faith in Christ, becomes united to Him, or one with Him. In what respects one? Not one in essence, in nature, or person; but one with Christ in law--in the eye of the Divine Lawgiver. The believer is so treated as if he had done what Christ did.

II. The consequent change affirmed. The change is not antecedent to, but consequent on, the state of being in Christ. Every man in Christ is brought into--

1. New relations. Every state of being gives rise to corresponding relations. A state of poverty, for instance, has its relations generally among the poor of this world; of wealth, among the rich; of rank, among the noble; of power, among the powerful; of rule and authority, among the rulers of this world; of liberty, among the free; of subjection, among the servile; and of captivity, among the captives. So it is with spiritual relations. Of these Christ is at once the source and the centre. The relations of every one in Christ are all changed. Being in Christ the man is out with Satan; he is severed from the world.

2. Receives a new nature or disposition. New relations tend to the formation of a new character, to fit the man in Christ, for intercourse with those to whom he is spiritually related. A mere superficial and temporary change will not answer the appellation of a new creature. That can mean nothing less than a real, a radical, a universal, and abiding change over the whole man, over his whole spirit, and soul, and body. The new creature has new views. It is in the new as it was in the old creation; the first element produced to dispel the darkness and disorders all around was light. New inclinations as well as new views. New affections.

III. The evidence adduced. Old connections with the devil, the world, and the flesh, are broken off; old idols are cast away. Behold, all things are become new. The man in Christ becomes a Christian, who is become a new man, and comes into a new world. To the new creature, even old and familiar things wear a new aspect. To his eyes, the sun shines with new splendour, the heavens display new glory, the manifold works of God present new wonders. Behold! which is a note of attention, of wonder, and of admiration.

1. With attention, for its certainty and importance.

2. With wonder, for its novelty.

3. With admiration, for its excellence. New things may be noteworthy for their greatness and novelty, but not for excellence or usefulness. (Geo. Robson.)

Man in Christ a new man

(text in conjunction with 2Co_5:13-16):--We can attach only four intelligible ideas to the expression in Christ.

1. In His ever-sustaining energy. This cannot be the idea, inasmuch as Paul uses it to designate the state of a particular class of men; whereas all men, good and bad, live in Him.

2. In His dispensation. Again, as Paul means here the state only of a certain class of men, this cannot be the idea, since all men now during eighteen hundred years have been in Christ in this sense.

3. In His affection. There is propriety in a man saying of his friend, or a loving parent of his child, He lives in me. He mingles with all my thoughts, sympathies, and plans. In this sense men are verily in Christ.

4. In His character. Without figure, we live in the character of others. The soul of the: artist lives in the genius of his master; that of the pupil in the ideas and mental habits of his admired teacher. The spirit of our heroes, the ideas of our favourite authors, do we not live in them? So all men in a moral sense live either in Adam, or in Christ. The selfishness, the carnality, the falseness, and the moral atheism, which came into the world through Adam, form that moral atmosphere which the millions breathe as their vital air. To be in Christ is to be so thoroughly impregnated with His ideas, so imbued with His spirit, so inspired with His purposes that our spirits live in Him. This connection is most vital. Hence the Bible teaches that what the foundation is to the building, the fountain to the stream, the root to the tree, the head to the body, Christ is to the good. Now he that is so in Christ is a new creature, a new man. This man has three things new.

I. A new imperial impulse (2Co_5:14). Love transfigures the lover into the spirit of the object. Now this love in Pauls case became the dominant passion of his being. It carried him on like a resistless torrent.

1. This new governing impulse is incomprehensible to those who possess it not (2Co_5:13). The apostle under its influence appeared to be mad to some. They saw him brave the greatest perils, etc., and they could not discover the principle which produced this self-sacrificing conduct. It was not ambition, for Paul repudiated power. It was not avarice, for Paul suffered the loss of all things. The world never has understood the principles that rule the truly good. The world did not understand Christ; even His own relations considered Him mad. The world knoweth us not, because it knew Him not. Love alone can interpret love.

2. Arises from reflection upon the death of Christ. The apostle assumes that Christ died for all. Now the fact that Christ died for all, seemed to suggest to the apostle two strong reasons why he should be zealous in the cause of Christ.

(1) That the whole world was in a ruined condition. Then were all dead, in a moral sense. With this view of the world, he felt overwhelmed with the magnitude of his work.

(2) That the principle of self-sacrifice is the binding principle of action. He died for all, that they which live, etc. Selfishness is the death of the world. Christ died to destroy it.

II. A new social standard (2Co_5:16). Henceforth implies that he did once know men after the flesh; that his conduct towards men was once regulated by carnal standards. Such standards, however, Christianity regards as false and evanescent. It estimates man by his righteousness and not by his rank. The fact that this is the true standard serves:

1. As a test by which to try our own religion. What is the kind of sympathy we have with Christ?

2. To guide us in the promotion of Christianity. In our endeavours to convert the world, we are not to inquire if men are rich or poor, etc.; it is sufficient to know that they are men, and that they are morally dead.

3. To indicate the principle on which we should form our friendship with men. It should be not on account of their material condition but of their spiritual character.

4. As a rule to regulate our actions. Paul said, When it pleased God to reveal His Son in me, I conferred not with flesh and blood. Spiritual considerations not material ones then ruled him; principles not persons became his authorities.

III. A new spiritual. History (2Co_5:17). In what sense can you call this change a creation?

1. It is unlike the first creation in many respects. The first creation--

(1) Was the production of something out of nothing. It is not so in the new. No new element or faculty of being is produced; the change is simply in the mode and course of action. When a vessel that has been pursuing her course to some northern port turns directly round and sails to the south there is no change in the vessel, the mariners, or the cargo. The change is simply in the course.

(2) Presented no difficulties. The Creator had only to speak and it was done, to command and it stood fast. But in this moral change there are resisting forces--the world, the flesh, and the devil.

(3) There was nothing but direct force. There was no instrumentality. But in this change you must have Divine argument, suasion, example: God did not strive to create, but He strives to save.

2. Wherein then is the propriety of representing this moral change as a creation? In both cases there is the production

(1) of something new; a new imperial passion, love! This passion for Christ is a new thing in the universe.

(2) Of something new by Divine agency. The architect can rear n cathedral, the sculptor can carve from marble, the painter can depict life on his canvas, the machinist can construct engines, but not one of them can create. God alone can create. It is so in this moral change. He alone can produce it.

(3) Something new according to a Divine plan. Everything in the universe is formed by plan. The work in the human soul is also so. We are His workmanship, created in Christ Jesus unto good works, etc. We are predestinated to be conformed to the image of Christ. Conversions are accomplished by plan. We may not know the plan. The architect has the outline of that majestic cathedral which is in course of building:--very few, if any, know of it; he has it in the secrets of his own brain. Still the building under his superintendence is advancing. Hundreds, perhaps thousands, are helping to work his plan. Some are excavating the mountains, and some are ploughing the seas, etc. Very few of the workers are known to each other, yet the act of each helps to work out the plan of the architect. So it is in the moral creation. Heaven, earth, matter, mind, even hell is unwittingly working for it.

(4) Something new which develops the Divine glory. The universe is a mirror of God, etc. There is more of His glory seen in the free intellect, the pure sympathies, the lofty aspirations, the refined conscience of one regenerate soul than the whole material universe displays.

(5) Something new in n gradual way. According to geology unnumbered ages were taken up in bringing this earth to its present form as a suitable residence for man. So man does not become virtuous and great by a bound; it is by a series of efforts and a course of training.

3. These remarks are sufficient to show the propriety of representing mans moral change as a creation. It is not, however, the things without that change. Material nature, society, events that pass over him--all may remain the same; but the change is within. His consciousness is changed, and with that all has changed. He looks at the forms of the universe with a new eye, with a new judgment. He looks at all through the medium of a new passion, and all assume new phases. If you would have me admire some fine piece of architecture, or some magnificent painting, inspire me first with a love for the artist. The moment we look at the universe through love to Christ, the Great Architect, it becomes new: the old universe passes away, and new heavens and a new earth appear. Conclusion: Such, then, is what Christianity does for us. What a world this will be when Christianity shall have realised its sublime mission! I rejoice to believe that that period will one day come. (D. Thomas, D. D.)

Man in Christ a new creature

I. What a new creature is. It is a second birth added to the first.

1. The efficient cause is the Holy Ghost; who but God can alter the hearts of men, and turn stones into flesh?

2. The organical cause or instrument is the Word of God (Jam_1:18).

3. The matter is the restoring of Gods image lost by the fall. He does not bestow new faculties, but new qualities. As in the altering of a lute, the strings are not new, but the tune is mended; so, in the new creature, the substance of the soul is not new, but is new tuned by grace; the heart that before was proud is now humble, etc.

II. What kind of work the new creature is.

1. A work of Divine power (Eph_1:20). It is a work of greater power to produce the new creature than to make a world.

(1) When God made the world He met with no opposition; but when God is about to make a new creature Satan and the heart oppose Him.

(2) It cost God nothing to make the world, but to make the new creature cost the shedding of Christs blood.

2. A work of free grace. There is nothing in us to move God to make us anew; By the grace of God I am what I am.

3. A work of rare excellency. A soul beautified with holiness is like the firmament bespangled with glittering stars; it is Gods lesser heaven. In the incarnation, God made Himself in the image of man; in the new creation, man is made in the image of God.

4. Concerning the new creature, I shall lay down two positions:

(1) That it is not in the power of a natural man to convert himself, because it is a now creation.

(2) When God converts a sinner, He doth more than use a moral persuasion, for conversion is a new creation.

III. The counterfeits of the new creature.

1. Natural honesty, moral virtue, etc. Morality is but nature at best. Heat water to the highest degree, you cannot make wine of it.

2. Religious education. This is a good wall to plant the vine of grace against, but it is not grace. Have not we seen many who have been trained up religiously, who have lived to be a shame to their friends?

3. A form of godliness. Every bird that hath fine feathers hath not sweet flesh; all that shine with the golden feathers of profession are not saints. How devout were the Pharisees! Daedalus, by art, made images to move by themselves, insomuch that people thought they were living; formalists do so counterfeit a devotion that others think they are living saints--they are religious mountebanks.

4. Change of opinion. Man may change from error to truth, yet only in the head, not in the heart.

5. Sudden passion, or stirring of the affections. Many desire heaven, but will not come up to the price. King Herod heard John gladly; his affections were moved, but his sin was not removed.

6. Trouble for sin, i.e., while Gods judgments lie upon men; when these are removed, their trouble ceaseth (Psa_78:34-36). Metal out of the furnace returns to its former hardness.

7. Possession of the Spirit. A man may have some slight transient work of the Spirit, but it doth not go to the root; he may have the Spirit to convince him, not to convert him, the motions of the Spirit, but the walk after the flesh.

8. Abstaining from sin. This abstaining may be from restraining grace, not renewing grace. Men may leave gross sin, and yet live in more spiritual sins; leave drunkenness and live in pride; leave uncleanness and live in malice.

IV. Wherein the essence of the new creature exists.

1. In general it is--

(1) A great change. He who is a new creature is not the same man he was. He is of another spirit.

(2) A visible change, one from darkness to light. Paul, when converted, was so altered that all who saw him could scarcely believe that he was the same.

(3) An inward change. Though the heart be not new-made, it is new moulded.

2. More particularly it consists in two things.

(1) Old things are passed away. Old pride, old ignorance, old malice; the old house must be pulled down ere you can set up a new, yet though it be a thorough change, it is not a perfect change; sin will remain. If sin then is not quite done away, how far must one put off the old man, that he may be a new creature? There must be--

(a) A grieving for the remains of corruption (Rom_7:24).

(b) A detestation of old things, as one would detest a garment in which is the plague (Psa_119:63).

(c) An opposition against all old things; a Christian not only complains of sin, but fights against it (Gal_5:17).

(d) A mortification of old corrupt lusts (Gal_5:24; Rom_6:11).

(2) All things are become new. The new creature is new all over; grace, though it be but in part, yet it is in every part. There is--

(a) A new understanding (Eph_3:24). The new creature is enlightened to see that which he never saw before. He knows Christ after another manner. He knows himself better than he did. When the sun shines into a room it discovers all the dust and cobwebs in it; so, when the light of the Spirit shines into the heart it discovers that corruption which before lay hid. A wicked man, blinded with self-love, admires himself; like Narcissus, that seeing his own shadow upon the water, fell in love with it.

(b) A renewal of conscience. The least hair makes the eye weep, and the least sin makes conscience smite. A good conscience is a star to guide, a register to record, a judge to determine, a witness to accuse or excuse; if conscience doth all these offices right, then it is a renewed conscience, and speaks peace.

(c) The will is renewed. An old bowl may have a new bias put into it; the will having a new bias of grace put into it is strongly carried to good, and carries all the affections along with it.

(d) A new conversation. Grace alters a mans walk; before he walked proudly, now humbly; before loosely, now holily; he makes the Word his rule, and Christs life his pattern.

Conclusion--

1. In this, true Christianity consists. It is not baptism makes a Christian; many are no better than baptised heathens.

2. It is the new creature fits us for communion with God. Birds cannot converse with men unless they had a rational nature put into them, nor can men converse with God, unless they partake of the Divine nature. Every one that hangs about the court doth not speak with the king.

3. The necessity of being new creatures. Till then--

(1) We are odious to God.

(2) Our duties are not accepted with God; they are but wild grapes. When they brought Tamarlane a pot of gold he asked what stamp it had on it, and when he saw the Roman stamp on it he refused it; so if God doth not be His own stamp and image on the soul, He rejects the most specious services.

(3) Get no benefit by ordinances. The Word preached is a savour of death; nay Christ Himself is accidentally a rock of offence.

(4) We cannot arrive at Heaven (Rev_21:27). Heaven is not like Noahs ark--that received clean and unclean. Only the pure in heart shall see God.

4. The excellency of the new creature.

(1) Its nobility. The new creature fetcheth its pedigree from heaven; it is born of God, and is fellow-commoner with angels.

(2) Its immortality. The new creature is begotten of the incorruptible seed of the Word, and never dies.

5. The misery of the unregenerate creature; dying so good were it for that man if he had never been born. (T. Watson.)

The new creature

Our text is to be viewed--

I. As a requisition upon the sinner. Nothing short of a new creation can constitute any man a Christian.

1. If we consider the extent of the requisition, as applied to individuals, the emphasis rests upon the word any. It matters not who he may be. No man can become a Christian in any other method.

2. The requisition may be considered in its application to character in each individual. Here the emphasis is on the words new creature.

(1) The object to be obtained marks this necessity for a new creation. This object is not to be in the church. That may easily be secured by conformity to outward ordinances. It is not reform in external conduct merely. This may be accomplished by mans own exertions. It is not to obtain a good reputation among men. But it is to be in Christ, and to be made an heir of everlasting glory. This object no partial change of character can secure.

(2) That which separates men from God is a radical perversion of motive and principle; the change required therefore is a change of the heart, a new creation of the soul in its principles and objects of pursuit. They have but one simple want. But that want is a total one. They must be new men.

II. As a privilege to the Christian. He is a new creature--

1. In the personal relations which he sustains.

(1) In his relations to God his Creator and Judge. He stands in the Divine presence no longer under condemnation. The penalty for his sin has been endured. God is no longer angry, but is a reconciled Father. He enjoys the comfort of this new relation. His conscience is peaceful through the blood of sprinkling, and perfect love has cast out fear.

(2) In his relation to Jesus the Saviour. Once, like others, he despised and rejected Him. Now he has embraced Him in the warm affections of his heart, as his comfort, and hope, and portion for ever.

(3) In his relations to men around him. To the children of God, wherever they are, he is a brother and a friend. To the unconverted, he feels a bond of pity which he never knew before. He now knows the galling chain which they ignorantly wear. He labours and prays that they may also become new creatures in Jesus Christ.

2. In his personal character.

(1) He is released from the dominion of sin. It may dwell within him, but it dwells there as a captive, not as a ruler.

(2) He is released from the darkness and confusion of mind, which sin has produced. The image of God which was lost in mans apostasy, has been restored. In the true order of his powers, his whole soul is devoted to the service of God. Thus his heart has become right in the sight of God.

(3) He has received a principle of Divine grace within him, which shall flourish and increase for ever.

3. In his associates. There was a time when he avoided the society of the pious, when he loved the associations of the worldly. Now there has been a total revolution in all his intercourse with men. He has forsaken the society of those who fear not God, and he selects for his friends those in whom he can find the mind of Christ. He now regards men according to their character in the sight of God.

4. In his occupation and enjoyments. His desire is in the fulfilment of every required duty, to honour the God whom he delights to serve. Religion sanctifies his daily engagements. His comforts and joys come to him from above. He looks beyond the bounds of sense to find his joy and his crown of rejoicing in eternity. Prayer is no longer a task but a pleasure. The Bible comes to him not so much to remind him of a duty as to call him to a privilege.

5. In his prospects. (S. H. Tyng, D. D.)

The believer a new creature

I. The Christians position--in Christ. There are three stages of the soul. First--Without Christ, this is the state of nature, and is a most unhappy condition. It is inconvenient to be without gold; it is miserable to be without health, without a friend, without reputation, but to be without Christ is the worst lack in all the world. The next state, in Christ, leadeth to the third, with Christ, which is the state of glory.

1. Our business now is with the second, in Christ, which is the state of grace. I never heard of any persons being in any other man but Christ. We may follow certain leaders, and imitate eminent examples, but no man is said in these respects to be in another.

(1) We must interpret this by scriptural symbols.

(a) We were all of us in the first Adam. Adam stood for us. Now, as in Adam we all fell, so all who are in Christ are restored.

(b) Noahs ark was a type of Christ. Christ is the ark of God provided against the day of judgment, and we are in Him.

(c) Christ is Gods eternal city of refuge, and we, having offended, flee for our lives and enter where vengeance cannot reach us.

(2) Christ represents us as being in Him as the branch is in the vine.

(3) Paul describes us as being in Christ also as the stone is in the building. In some of the old Roman walls you can scarcely tell which is the firmer, the cement or the stone, for their cement held the stones together as though they were one mass of rock; and such is the eternal love which binds the saints to Christ.

2. How do we conic to be there?

(1) By faith.

(2) By love.

When love and faith come together, then there is a blessedly sweet communion.

II. The believers character--a new creature. The phrase suggests--

1. A radical change.

(1) A man may undergo many changes, but they may be far from being radical enough to be a new creation. Ahab may humble himself, but he is Ahab still.

(a) Conversion is sometimes described as healing; but healing does not rise to the radical character of the text. Naaman washed in Jordan, and came up with his flesh clean like unto a little child; but it was the same flesh and the same Naaman. The woman, bowed down with infirmity eighteen years, was marvellously changed when she stood upright; but she was the same woman.

(b) There are great moral changes wrought in many which are not saving. A drunkard may become sober, and many persons of debauched habits regular; and yet their changes may not amount to regeneration. The most startling changes will not suffice unless they are total and deep. The Ethiopian might change his skin, the leopard his spots; but the leopard would remain a leopard, and the Ethiop would still be black at heart.

(c) Even the metaphor of resurrection does not go so far as the language of the text. The daughter of Jairus is the same child, and Lazarus is the same man after restoration to life. A new creation is a root-and-branch change; not an alteration of the walls only, but of the foundation; not a new figuring of the visible tapestry, but a renewal of the fabric itself.

(2) We are new creatures through being in Christ. People object to the doctrine that men are saved by faith in Christ on the ground that there must be a great moral change. But if those who are in Christ are new creatures, what greater change can be desired? He who believes in Christ, finding himself pardoned, loves Christ, and loves the God who gave Christ, and love to God expels love to sin.

2. A Divine work. If any doubt it, let us bid them make the effort to create the smallest object.

(1) Regeneration is Gods sole work. In the first creation who helped God? So the sovereign will of God creates men heirs of grace.

(2) It was more difficult to create a Christian than to create a world. Unto Him, then, be glory and strength!

3. Remarkable freshness. It is very long since this world saw a new creature. All the creatures we now see are old and antiquated. Any new creature coming fresh into the world would startle us all. And yet the text tells you that there are new creatures upon earth, fruits that have freshness and bloom of Eden about them, life with the dew of its youth upon it; and these new creatures are Christian men. There is a freshness about them which is to be found nowhere else. He that prayed yesterday with joy, shall pray in fifty years time, if he be on earth, with the selfsame delight. He that loves his Maker, and feels his heart beat high at the mention of the name of Jesus, shall find as much transport in that name, if he lives to the age of Methuselah, as he doth now. (C. H. Spurgeon.)

Of the nature and necessity of the new creature

That Gods creating of a new supernatural work of grace in the soul of any man, is that mans sure and infallible evidence of a saving interest in Jesus Christ. Why the regenerating work of the Spirit is called a new creation. First, the same almighty Author who created the world created also this work of grace in the soul of man (2Co_4:6). Secondly, the first thing that God created in the natural world was light (Gen_1:3), and the first thing which God createth in the new creation is the light of spiritual knowledge (Col_3:10). Thirdly, creation is out of nothing; it requires no pre-existent matter. So it is also in the new creation (1Pe_2:9-10). Fourthly, it was the virtue and efficacy of the Spirit of God which gave the natural world its being by creation (Gen_1:2). Fifthly, the Word of God was the instrument of the first creation (Psa_33:6-9). Sixthly, the same power which created the world still supports it in its being: the world owes its conservation, as well as its existence, to the power of God. Just so it is with the new creation (Jud_1:1, Preserved in Christ Jesus, and 1Pe_1:5). Seventhly, in a word, God surveyed the first creation with complacence and great delight (Gen_1:31). So this also in the second creation; nothing delights God more than the works of grace in the souls of His people. Next we must inquire, in what respects every soul that is in Christ is made a new creature; and here we shall find a threefold renovation of every man that is in Christ. First, he is renewed in his state and condition: for he passeth from death to life in his justification (1Jn_3:14). Secondly, every man in Christ is renewed in his frame and constitution; all the faculties and affections of his soul are renewed by regeneration: his understanding was dark, but now is light in the Lord (Eph_5:8); his conscience was dead and secure, or full of guilt and horror, but is now become tender, watchful, and full of peace (Heb_9:14); his will was rebellious and inflexible; but is now made obedient and complying with the will of God (Psa_110:2). Thirdly, the man in Christ is renewed in his practice and conversation; the manner of operation always follows the nature of beluga. Now the regenerate not being what they were, cannot walk and act as once they did (Eph_2:1-3). Thirdly, let us inquire into the properties and qualities of this new creature. First, the Scripture speaks of it as a thing of great difficulty to be conceived by man (Joh_3:8). Secondly, but though this life of the new creature be a great mystery and secret in some respects; yet so far as it appears unto us, the new creature is the most beautiful and lovely creature that ever God made; for the beauty of the Lord Himself is upon it: The new man is created after God (Eph_4:24). Thirdly, this new creature is created in man upon the highest design that ever any work of God was wrought: the end of its creation is high and noble (Col_1:12). Fourthly, this new creation is the most necessary work that ever God wrought upon the soul of man: the eternal well-being of his soul depends upon it; and without it no man shall see God (Heb_12:14; Joh_1:3-5). Fifthly, the new creature is a marvellous creature; there are many wonders in the first creation (Psa_111:2). But there are no wonders in nature, like those in grace. Sixthly, the new creature is an immortal creature (Joh_4:14). Seventhly, the new creature is an heavenly creature; It is not born of flesh, nor of blood, nor of the will of man, but of God (Joh_1:13); its descent is heavenly. Eighthly, the new creature is an active and laborious creature; no sooner is it born, but it is acting in the soul (Act_9:6). Behold he prayeth! Activity is its very nature (Gal_5:25). Ninthly, the new creature is a thriving creature, growing from strength to strength (1Pe_2:2), and changing the soul in which it is subjected from glory unto glory (2Co_3:18). Tenthly, the new creature is a creature of wonderful preservation. There are many wonders of Divine providence in the preservation of our natural lives, but none like those whereby the life of the new creature is preserved in our souls. Fourthly, we will demonstrate the necessity of this new creation to all that are in Christ, and by Him do attain salvation; and the necessity of the new creature will appear divers ways. First, from the positive and express will of God revealed in Scripture. Secondly, this new creation is the inchoative part of that great salvation which we expect through Christ, and therefore, without this, all expectations of salvation must vanish. Salvation and renovation are inseparably connected. Thirdly, so necessary is the new creation to all that expect salvation by Christ; that without this, heaven would be no heaven. Fourthly, there is an absolute necessity of the new creature to all that expect interest in Christ and the glory to come, since all the characters and signs of such an interest, are constantly taken from the new creature wrought in us. Fifthly, the last thing is, how the new creation is an infallible proof and evidence of the souls interest in Christ; and this will appear divers ways. First, where all the saving graces of the Spirit are, there interest in Christ must needs be certain; and where the new creature is, there all the saving graces of the Spirit are. Secondly, to conclude: where all the causes of an interest in Christ are found, and all the effects and fruits of an interest in Christ do appear, there, undoubtedly, a real interest in Christ is found; but wherever you find a new creature, you find all the causes and all the effects of an interest in Christ. Is the new creature the infallible evidence of our saving interest in Christ? From hence, then, we are informed--

Inference 1. How miserable an estate all unrenewed souls are in.

Inference 2. On the contrary, we may hence learn what cause regenerate souls have to bless God for the day wherein they were born.

Inference 3. Learn from hence that the work of grace is wholly supernatural; a creation-work is above the power of the creature.

Inference 4. If the work of grace be a new creation, let not the parents and friends of the unregenerate utterly despair of the conversion of their relations, how great soever their present discouragements are. If it had been possible for a man to have seen the rude chaos before the Spirit of God moved upon it, would he not have said, Can such a beautiful order of beings, such a pleasant variety of creatures, spring out of this dark lump? Surely it would have been very hard for a man to have imagined it.

Inference 5. If none but new creatures be in Christ, how small a remnant among men belong to Christ in this world!

Inference 6. If the change by grace be a new creation, how universal and marvellous a change doth regeneration make upon men! First, because the work of grace is wrought in divers methods and manners in the people of God. Some are changed from a state of notorious profaneness unto serious godliness; there the change is conspicuous and very evident: but in others it is more insensibly distilled in their tender years, by the blessing of God, upon religious education, and there it is more indiscernible. Secondly, though a great change be wrought, yet much natural corruption still remains for their humiliation. Thirdly, in some the new creature shows itself mostly in the affectionate part in desires after God; and but little in the clearness of their understandings, for want of which they are kept in darkness most of their days. Fourthly, some Christians are more tried and exercised by temptation from Satan than others are; and these clouds darken the work of grace in them. Fifthly, there is great difference and variety found in the natural tempers and constitutions of the regenerate; some are of a more melancholy, fearful, and suspicious temper than others, and are therefore much longer held under doubtings.

Inference 7. How incongruous are carnal ways to the spirit of Christians! who being new creatures, can never find pleasure in their former sinful companions and practices. If none be in Christ but new creatures, and the new creation make such a change as hath been described, this may convince us how many of us deceive ourselves, and run into fatal mistakes in the greatest concernment we have in this world. First, that the change made by civility upon such as were lewd and profane is, in its whole kind and nature, a different thing from the new creature. Secondly, that many strong convictions and troubles for sin may be found where the new creature is never formed. Thirdly, that excellent gifts and abilities, fitting men for service in the Church of God, may be where the new creature is not; for these are promiscuously dispensed by the Spirit, both to the regenerate and unregenerate (Mat_7:22). Fourthly, be convinced that multitudes of religious duties may be performed by men, in whom the new creature was never formed.

Next, therefore, let me persuade every man to try the state of his own heart in this matter. First, consider well the antecedents of the new creature; have those things passed upon your souls, which ordinarily make way for the new creature.

1. Hath the Lord opened the eyes of your understanding in the knowledge of sin and of Christ (Act_26:18).

2. Hath He brought home the Word with mighty power and efficacy upon your hearts to convince and humble them (Rom_7:9; 1Th_1:5).

3. Have these convictions overturned your vain confidences, and brought you to inward distress of soul.

Secondly, consider the concomitant frames and workings of spirit, which ordinarily attend the production of the new creature.

1. Have your vain spirits been composed to the greatest seriousness and most solemn consideration of things eternal, as the hearts of all those are whom God regenerates?

2. A lowly, meek, and humble frame of heart accompanies the new creation; the soul is weary and heavy laden (Mat_11:28).

3. A longing frame of spirit accompanies the new creation; the desires of the soul are ardent after Christ.

Thirdly, weigh well the effects and consequents of the new creature, and consider whether such fruits as these are found in your hearts and lives.

1. Wherever the new creature is formed, there a mans course and conversation is changed (Eph_4:22).

2. The new creature continually opposes and conflicts with the motions of sin in the heart (Gal_5:17).

3. The mind and affections of the new creature are set upon heavenly and spiritual things (Col_3:1-2; Eph_4:23; Rom_8:5).

4. The new creature is a praying creature, living by its daily communion with God (Zec_12:10; Act_9:11). If the new creation be a sound evidence of our interest in Christ, then let me persuade all that are in Christ to evidence themselves to be so, by walking as it becomes new creatures. The new creature is born from above; all its tendencies are heavenward. Let every new creature be cheerful and thankful: if God hath renewed your natures and thus altered the temper of your hearts, He hath bestowed the richest mercy upon you that heaven or earth affords. This is a work of the greatest rarity. This is the Lords doing, and it is marvellous in our eyes. There are unsearchable wonders in its generation, in its operation, and in its preservation. (John Flavel.)

The new creature delineated

Consider this change, on account whereof Christians are new creatures in respect of--

I. The inward frame of mind. And this is what the Scripture calls a new heart, a new spirit, a renovation in the spirit of the mind, a transformation by the renewing of the Holy Ghost. There is a change in their--

1. Apprehensions.

(1) They had once a notional sight only of the being and perfections of God; but now they appear to them the surest realities.

(2) They once saw no beauty in Christ, nor were sensible of any need they stood in of Him; but He is now altogether lovely.

(3) They once saw no great evil in sin; but it now appears an evil and bitter thing.

(4) They once saw no great beauty in holiness; but it now appears the most amiable grace.

2. Purposes. Once the bent of their mind was towards the earth; it is now towards heaven.

3. Affections. There is a change in their--

(1) Love. They now hate what they once loved, and vice versa.

(2) Sorrow. The things which once moved their grief were worldly losses and crosses, pain in their bodies, etc. As for their sins, they were not grieved on account of them. But the new creation has wonderfully turned the channel of their sorrow.

(3) Hope. This they once placed on the creature; but they now place it on the Creator. They had once no views beyond this earth; but they now reach to heaven.

(4) Fear. The things which once moved their fear, were the threats of men, the frowns of the world, etc. They now fear Gods displeasure more than anything else. They dare not now live in sin.

(5) Anger. They were once angry with those who were a hindrance to them in sin; but they now love and thank them. Their anger is now turned against themselves.

II. The outward course and manner of life. They do not now live in sin as they once did; but have put off concerning the former conversation, the old man, etc. And this reformation is sometimes so remarkable that it is taken notice of, and admired by others. But this change carries more in it than what is negative. It is a change not only from sin, but to holiness. That is, they live in the practice of the whole of their duty; all that duty they owe, either to God, their neighbour, or themselves. (C. Chauncey, A. M.)

The change which grace makes in the human character

I. A visible change--Behold. There is a change without as the expression and effect of a change within. This visibility will appear--

1. To ourselves. If a man entertains a hope that it has taken place, and yet is not able to perceive that he is in any wise different from what he was before, that man ought rather to fear than hope.

2. To others. It behoves us so to conduct ourselves that men shall take knowledge of us that we have been with Jesus. We must seem to be religious as well as be so actually. How otherwise can we be the lights of the world? Must we not show our faith by our works?

II. An admirable change. The interjection is thrown in not barely to attract attention, but to excite wonder and admiration. It is admirable if we consider--

1. Its author. It is God. Every work of God is admirable. What a noble piece of work is man, even in his ruins! how much more then in his restoration!

2. The loving-kindness displayed in making it. Behold, what manner of love is here!

3. Its nature and connections. It is a singular change, infinitely superior to any other of which the human character is susceptible. Other changes are necessarily superficial; this is deep and radical. It inserts a new mainspring. What evils other changes restrain or abate, this eradicates; and this communicates the reality of the good, of which they do but put on this appearance.

III. A thorough change. All things are become new. There may be a partial reformation, while the heart remains unchanged; but if the heart is changed, the reformation must be universal. Where one trait of the Christian character is found, there they are all found. Where faith is, there is love, for faith worketh by love; and where these are, in inseparable society is found the whole sisterhood of graces, joy, peace, longsuffering, gentleness, goodness, meekness, temperance. And so the heart that hates one sin hates all, and is equally disposed to renounce all. Therefore if any of you find that your religion is not universally influential, you may conclude that it is vain.

IV. A change of the nature of a substitution, and not a superaddition. There is a passing away of the old things, and a coming in their place of new. The new man is not put on over the old man, but the old man is first put off. The soul becomes dead unto sin before it is made alive unto righteousness.

V. A great change. It is hardly necessary to affirm this after what has been already said, It is a work of God; a new creation; a passing from death unto life, a being born again, a translation out of darkness into marvellous light, a resurrection.

VI. A permanent change. It lasts. (W. Nevins, D. D.)

Is conversion necessary

I. In order to salvation a radical change is necessary.

1. Everywhere in Scripture men are divided into two classes, with a very sharp line of distinction between them--sheep lost and sheep found, guests refusing and guests feasting, wise virgins and foolish, sheep and goats, men dead in trespasses and sin and alive to God, men in darkness or in light, children of God and children of wrath, believers who are not condemned and of those who are condemned already, etc., etc.

2. The Word of God speaks of this inward change as--

(1) a birth (Joh_1:12-13; Joh_3:1-36; Joh_5:4; 1Jn_5:1).

(2) A quickening (Eph_1:19; Eph_2:1).

(3) A creation, as in our text, and this also is no mere formality, or an attendant upon a rite (Gal_6:15; Eph_2:10; Eph_4:24).

(4) A translation (Col_1:13).

(5) A passing from death unto life (1Jn_3:14; Joh_5:24).

(6) A being begotten again (1Pe_1:3; Jam_1:18). Can you conceive of any language more plainly descriptive of a most solemn change?

3. The Scriptures speak of it as producing a very wonderful change in the subject of it.

(1) In the character (Rom_6:17; Rom_6:22; Col_3:9; Gal_5:24).

(2) In feeling. Enmity to God is exchanged for love to God (Col_1:21). This arises very much from a change of mans judicial state before God. Before a man is converted he is condemned, but when he receives spiritual life we read there is therefore now no condemnation, etc. This altogether changes his condition as to inward happiness (Rom_5:1; Rom_5:11).

4. It is further represented as the chief blessing in the covenant of grace (Jer_31:33, cf. Heb_10:16; Eze_36:26-27

II. This change is frequently very marked as to its time and circumstances. Many souls truly born of God could not lay their finger upon any date and say, At such a time I passed from death unto life. Conversion is often so surrounded by restraining grace that it appears to be a very gradual thing, and the rising of the sun of righteousness in the soul is comparable to the dawning of day, with a grey light at first, and a gradual increase to a noonday splendour. Yet, as there is a time when the sun rises, so is there a time of new birth. If a dead man were restored to life, he might not be able to say exactly when life began, but there is such a moment. There must be a time when a man ceases to be an unbeliever and becomes a believer in Jesus. In many cases, however, the day, hour, and place are fully known, and we might expect this--

1. From many other works of God. How very particular God is about the time of creation! The evening and the morning were the first day. God said, Let there be light: and there was light. So in the miracles of Christ. The water turns at once to wine, the fig-tree immediately withers away, the loaves and fishes are at once multiplied in the hands of the disciples. Miracles of healing were as a rule instantaneous.

2. From the work itself. If it be worthy to be called a resurrection, there must manifestly be a time in which the dead man ceases to be dead and becomes alive.

3. From the conversions mentioned in Scripture. Paul was one moment an opponent of Christ, and the next was crying, Who art Thou, Lord? and this conversion was to be a pattern (1Ti_1:15-16). Let us look at other instances. The Samaritan woman, Zacchaeus, Matthew, the three thousand at Pentecost, the Philippian jailer. It would be much more difficult to find a gradual conversion in Scripture than a sudden one.

4. From experience. The matter is one about which I feel it a weariness to argue, because these wonders of grace happen daily before our eyes, and it is like trying to prove that the sun rises in the morning.

III. This change is recognisable by certain signs.

1. A sense of sin. True conversion always has in it a humbling sense of the need of Divine grace.

2. Faith in Jesus.

3. The change of his principles, objects, desires, life. A convert once said, Either the world is altered or else I am. The very faces of our children look different to us, for we regard them under a new aspect, viewing them as heirs of immortality. We view our friends from a different stand-point. Our very business seems altered. We learn to sanctify the hammer and the plough by serving the Lord with them. (C. H. Spurgeon.)

Regeneration

is--

I. A change.

1. A real change; from nature to grace, as well as by grace.

2. A common change to all the children of God. If any man be in Christ, he is a new creature.

3. A change quite contrary to the former frame. What more contrary to light than darkness? (Eph_5:8); flesh to spirit (Joh_3:6); translation from one kingdom to another (Col_1:13).

4. A universal change of the whole man, It is a new creature, not only a new power or new faculty. Understanding, will, conscience, affections, all were corrupted by sin, all are renewed by grace.

5. Principally an inward change. It is as inward as the soul itself. It is a clean heart David desires, not only clean hands (Psa_51:10). If it were not so, there could be no outward rectified change. The spring and wheels of the clock must be mended before the hand of the dial will stand right.

II. A vital principle. This new creation is a translation from death to life (1Jn_3:14). It is not, then, a gilding, but a quickening; not a carving, but an enlivening.

III. A habit. It is impossible to conceive a new creature without new habits. Nothing can be changed from a state of corruption to a state of purity without them.

IV. A law put into the heart. Every creature hath a law belonging to its nature. Man hath a law of reason, beasts a law of sense and instinct, plants a law of vegetation, inanimate creatures a law of motion. A new creature hath a law put into his heart (Jer_31:23; cf. Heb_8:10). It is called the law of the mind (Rom_7:23), it beginning first in the illumination of that faculty as sin began first in a false judgment made of the precept of God, You shall be as gods, knowing good and evil. It consists in an inward conformity of the heart to the law. The soul hath a likeness to the word and doctrine of the gospel within it (Rom_6:17). As melted metal poured into a mould loses its former form, and puts on a new shape, the same figure with the mould into which it is poured; the soul, which before was a servant of sin, and had the image of the law of sin, being melted by the Spirit, is cast into the figure and form of the law.

V. A likeness to God. Every creature hath a likeness to something or other in the rank of beings: the new creature is framed according to the most exact pattern, even God Himself. The new creature is begotten; begotten, then, in the likeness of the begetter, which is God. Were not a real likeness attainable, why should those exhortations be, of being holy as God is holy, pure as He is pure? (1Pe_1:15; 1Jn_3:3). (S. Charnock, B. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 5:17. Therefore — Since all Christ’s true disciples do thus live to him, and not to themselves, and only know him in a spiritual manner; if any man be in Christ — By living faith and the indwelling of his Spirit; if any man have an interest in and union with him; he is a new creature — Καινη κτισις, there is a new creation, in the soul of that man. His understanding is enlightened, his judgment corrected, and he has new ideas and conceptions of things. His conscience is informed, awakened, and purged from guilt by the blood of Jesus, Heb 9:14. His will is subjected to the will of God, his affections drawn from earth to heaven, and his dispositions, words, and actions, his cares, labours, and pursuits, are all changed. Old things are passed away — All old principles and practices; behold — The present, visible, undeniable change! all things are become new — He has new life, namely, a spiritual and divine life; new spiritual senses, new faculties, new desires and designs, hopes and fears, joys and sorrows, passions and appetites. His whole tenor of action and conversation is new, and he lives as it were in a new world. God, Christ, the Holy Spirit, angels, men, sinners, saints, and the whole creation — heaven, earth, and all therein, appear in a new light, and stand related to him in a new manner, since he was created anew in Christ Jesus.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2 Corinthians

AN IMPOSSIBILITY MADE POSSIBLE

Jer 13:23. - 2Co 5:17. - Rev 21:5.

Put these three texts together. The first is a despairing question to which experience gives only too sad and decisive a negative answer. It is the answer of many people who tell us that character must be eternal, and of many a baffled man who says, ‘It is of no use-I have tried and can do nothing.’ The second text is the grand Christian answer, full of confidence. It was spoken by one who had no superficial estimate of the evil, but who had known in himself the power of Christ to revolutionise a life, and make a man love all he had hated, and hate all he had loved, and fling away all he had treasured. The last text predicts the completion of the renovating process lying far ahead, but as certain as sunrise.

I. The unchangeableness of character, especially of faults.

We note the picturesque rhetorical question here. They were occasionally accustomed to see the dark-skinned, Ethiopian, whether we suppose that these were true negroes from Southern Egypt or dark Arabs, and now and then leopards came up from the thickets on the Jordan, or from the hills of the southern wilderness about the Dead Sea. The black hue of the man, the dark spots that starred the skin of the fierce beast, are fitting emblems of the evil that dyes and speckles the soul. Whether it wraps the whole character in black, or whether it only spots it here and there with tawny yellow, it is ineradicable; and a man can no more change his character once formed than a negro can cast his skin, or a leopard whiten out the spots on his hide.

Now we do not need to assert that a man has no power of self-improvement or reformation. The exhortations of the prophet to repentance and to cleansing imply that he has. If he has not, then it is no blame to him that he does not mend. Experience shows that we have a very considerable power of such a kind. It is a pity that some Christian teachers speak in exaggerated terms about the impossibility of such self-improvement.

But it is very difficult.

Note the great antagonist as set forth here-Habit, that solemn and mystical power. We do not know all the ways in which it operates, but one chief way is through physical cravings set up. It is strange how much easier a second time is than a first, especially in regard to evil acts. The hedge once broken down, it is very easy to get through it again. If one drop of water has percolated through the dyke, there will be a roaring torrent soon. There is all the difference between once and never; there is small difference between once and twice. By habit we come to do things mechanically and without effort, and we all like that. One solitary footfall across the snow soon becomes a beaten way. As in the banyan-tree, each branch becomes a root. All life is held together by cords of custom which enable us to reserve conscious effort and intelligence for greater moments. Habit tends to weigh upon us with a pressure ‘heavy as frost, and deep almost as life.’ But also it is the ally of good.

The change to good is further made difficult because liking too often goes with evil, and good is only won by effort. It is a proof of man’s corruption that if left alone, evil in some form or other springs spontaneously, and that the opposite good is hard to win. Uncultivated soil bears thistles and weeds. Anything can roll downhill. It is always the least trouble to go on as we have been going.

Further, the change is made difficult because custom blinds judgment and conscience. People accustomed to a vitiated atmosphere are not aware of its foulness.

How long it takes a nation, for instance, to awake to consciousness of some national crime, even when the nation is ‘Christian’! And how men get perfectly sophisticated as to their own sins, and have all manner of euphemisms for them!

Further, how hard it is to put energy into a will that has been enfeebled by long compliance. Like prisoners brought out of the Bastille.

So if we put all these reasons together, no wonder that such reformation is rare.

I do not dwell on the point that it must necessarily be confined within very narrow limits. I appeal to experience. You have tried to cure some trivial habit. You know what a task that has been-how often you thought that you had conquered, and then found that all had to be done over again. How much more is this the case in this greater work! Often the efforts to break off evil habits have the same effect as the struggles of cattle mired in a bog, who sink the deeper for plunging. The sad cry of many a foiled wrestler with his own evil is, ‘O wretched man that I am! who shall deliver me from the body of this death?’ We do not wish to exaggerate, but simply to put it that experience shows that for men in general, custom and inclination and indolence and the lack of adequate motive weigh so heavily that a thorough abandonment of evil, much more a hearty practice of good, are not to be looked for when once a character has been formed. So you young people, take care. And all of us listen to-

II. The great hope for individual renewal.

The second text sets forth a possibility of entire individual renewal, and does so by a strong metaphor.

‘If any man be in Christ he is a new creature,’ or as the words might be rendered, ‘there is a new creation,’ and not only is he renewed, but all things are become new. He is a new Adam in a new world.

Now {a} let us beware of exaggeration about this matter. There are often things said about the effects of conversion which are very far in advance of reality, and give a handle to caricature. The great law of continuity runs on through the change of conversion. Take a man who has been the slave of some sin. The evil will not cease to tempt, nor will the effects of the past on character be annihilated. ‘Whatsoever a man soweth, that shall he also reap,’ remains true. In many ways there will be permanent consequences. There will remain the scars of old wounds; old sores will be ready to burst forth afresh. The great outlines of character do remain.

{b} What is the condition of renewal?

‘If any man be in Christ’-how distinctly that implies something more than human in Paul’s conception of Christ. It implies personal union with Him, so that He is the very element or atmosphere in which we live. And that union is brought about by faith in Him.

{c} How does such a state of union with Christ make a man over again?

It gives a new aim and centre for our lives. Then we live not unto ourselves; then everything is different and looks so, for the centre is shifted. That union introduces a constant reference to Him and contemplation of His death for us, it leads to self-abnegation.

It puts all life under the influence of a new love. ‘The love of Christ constraineth.’ As is a man’s love, so is his life. The mightiest devolution is to excite a new love, by which old loves and tastes are expelled. ‘A new affection’ has ‘expulsive power,’ as the new sap rising in the springtime pushes off the lingering withered leaves. So union with Him meets the difficulty arising from inclination still hankering after evil. It lifts life into a higher level where the noxious creatures that were proper to the swamps cannot live. The new love gives a new and mighty motive for obedience.

That union breaks the terrible chain that binds us to the past. ‘All died.’ The past is broken as much as if we were dead. It is broken by the great act of forgiveness. Sin holds men by making them feel as if what has been must be-an awful entail of evil. In Christ we die to former self.

That union brings a new divine power to work in us. ‘I live, yet not I, but Christ liveth in me.’

It sets us in a new world which yet is the old. All things are changed if we are changed. They are the same old things, but seen in a new light, used for new purposes, disclosing new relations and powers. Earth becomes a school and discipline for heaven. The world is different to a blind man when cured, or to a deaf one,-there are new sights for the one, new sounds for the other.

All this is true in the measure in which we live in union with Christ.

So no man need despair, nor think, ‘I cannot mend now.’ You may have tried and been defeated a thousand times. But still victory is possible, not without effort and sore conflict, but still possible. There is hope for all, and hope for ME.

III. The completion in a perfectly renewed creation.

The renovation here is only partial. Its very incompleteness is prophetic. If there be this new life in us, it obviously has not reached its fulness here, and it is obviously not manifested here for all that even here it is.

It is like some exotic that does not show its true beauty in our greenhouses. The life of a Christian on earth is a prophecy by both its greatness and its smallness, by both its glory and its shame, by both its brightness and its spots. It cannot be that there is always to be this disproportion between aspiration and performance, between willing and doing. Here the most perfect career is like a half-lighted street, with long gaps between the lamps.

The surroundings here are uncongenial to the new creatures. ‘Foxes have holes’-all creatures are fitted for their environment; only man, and eminently renewed man, wanders as a pilgrim, not in his home. The present frame of things is for discipline. The schooling over, we burn the rod. So we look for an external order in full correspondence with the new nature.

And Christ throned ‘makes all things new.’ How far the old is renewed we cannot tell, and we need not ask. Enough that there shall be a universe in perfect harmony with the completely renewed nature, that we shall find a home where all things will serve and help and gladden and further us, where the outward will no more distract and clog the spirit.

Brethren, let that mighty love constrain you; and look to Christ to renew you. Whatever your old self may have been, you may bury it deep in His grave, and rise with Him to newness of life. Then you may walk in this old world, new creatures in Christ Jesus, looking for the blessed hope of entire renewal into the perfect likeness of Him, the perfect man, in a perfect world, where all old sorrows and sins have passed away and He has made all things new. Through eternity, new joys, new knowledge, new progress, new likeness, new service will be ours- and not one leaf shall ever wither in the amaranthine crown, nor ‘the cup of blessing’ ever become empty or flat and stale. Eternity will be but a continual renewal and a progressive increase of ever fresh and ever familiar treasures. The new and the old will be one.

Begin with trusting to Him to help you to change a deeper blackness than that of the Ethiopian’s skin, and to erase firier spots than stain the tawny leopard’s hide, and He will make you a new man, and set you in His own time in a ‘new heaven and earth, where dwelleth righteousness.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

2Co 5:17. Εἰ τις ἐν Χριστῷ, if any one be in Christ) so as to live in Christ. If any one of those who now hear us, etc. Observe the mutual relation, we in Christ in this passage, and God in Christ, 2Co 5:19; Christ, therefore, is the Mediator and Reconciler between us and God.—καινὴ κτίσις, a new creature) Not only is the Christian himself something new; but as he knows Christ Himself, not according to the flesh, but according to the power of His life and resurrection, so he contemplates and estimates himself and all things according to that new condition. Concerning this subject, see Gal 6:15; Eph 4:24; Col 3:10.—τὰ ἀρχαῖα, old things) This term implies some degree of contempt. See Gregor. Thaum. Paneg. cum annot., p. 122, 240.—παòρῆλθεν, are passed away) Spontaneously, like snow in early spring.—ἰδοὺ, behold) used to point out something before us.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_5:17. Inference from 2Co_5:16. If, namely, the state of matters is such as is stated in 2Co_5:16, that now we no longer know any one as respects his human appearance, and even a knowledge of Christ of that nature, once cherished, no longer exists with us, it follows that the adherents of Christ, who are raised above such a knowledge of Christ after a mere sensuous standard, are quite other than they were before; the Christian is a new creature, to whom the standard κατὰ σάρκα is no longer suitable. The apostle might have continued with γάρ instead of ὥστε; in which case he would have assigned as ground of the changed knowledge the changed quality of the objects of knowledge. He might also, with just as much logical accuracy, infer, from the fact of the knowledge being no longer κατὰ σάρκα, that the objects of knowledge could no longer be the old ones, to which the old way of knowing them would still be applicable, but that they must be found in a quality wholly new. He argues not ex causa, but ad causam. The former he would have done with γάρ, the latter he does with ὥστε (in opposition to Hofmanns objection).

ἐν Χριστῷ] a Christian; for through faith Christ is the element in which we live and mov.

καινὴ κτίσις] for the pre-Christian condition, spiritual and moral, is abolished and done away by God through the union of man with Christ (2Co_5:18; Eph_2:10; Eph_4:21; Col_3:9-10; Rom_6:6), and the spiritual nature and life of the believer are constituted quite anew (comp. 2Co_5:14-15), so that Christ Himself lives in him (Gal_2:20) through His Spirit (Rom_8:9 f.). See on Gal_6:15. The form of the expression (its idea is not different from the παλιγγενεσία, Tit_3:5; Joh_3:3; Jam_1:18) is Rabbinical; for the Rabbins also regarded the man converted to Judaism as בריה חדשה. See Schoettgen, Hor. I. pp. 328, 704 f., and Wetstei.

τὰ ἀρχαῖα παρῆλθεν κ.τ.λ.] Epexegesis of καινὴ κτίσις; the old, the pre-Christian nature and life, the pre-Christian spiritual constitution of man, is passed away; behold the wholethe whole state of mans personal lifehas become new.[236] There is too slight a resemblance for us to assume for certain a reminiscence of Isa_43:18 f., or Isa_65:17; as even Chrysostom and his followers give no hint of such an echo. By the ἰδού of vivid realization, and introduced without connecting particle (demonstrativum rei presentis, Bengel; comp. 2Co_6:9), as well as by the emphatically prefixed γέγονε (comp. 2Co_12:11), a certain element of triumph is brought into the representation.

The division, according to which the protasis is made to go on to κτίσις (Vulgate: si qua ergo in Christo nova creatura; or τίς is taken as masculine: si quis ergo mecum est in Christo regeneratus, Cornelius a Lapide), has against it the fact, that in that case the apodosis would contain nothing else than was in the protasis; besides, the prefixing of ἐν Χ. would not be adequately accounted for.

[236] Not only in reference to sin is the old passed away and everything become new (Theodoret: τὸ τῆς ἁμαρτίας ἀπεκδυσάμεθα γῆρας), but alsocertainly, however, in consequence of the reconciliation appropriated in faithin relation to the knowledge and consciousness of salvation, as well as to the whole tendency of disposition and will. Chrysostom and Theophylact unsuitably mix up objective Judaism as also included, and in doing so the latter arbitrarily specializes τὰ πάντα: ἀντὶ τοῦ νόμου εὐαγγέλιον· ἀντὶ Ἱερουσαλὴμ οὐρανός· ἀντὶ ναοῦ τὸ ἐσώτερον τοῦ καταπετάσματος ἐν ᾧ ἡ τρίας· ἀντὶ περιτομῆς βάπτισμα κ.τ.λ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 5:17-19 . IN CHRIST ALL IS NEW, AS FROM GOD WHO RECONCILED THE WORLD TO HIMSELF IN CHRIST.

2Co 5:17 . ὥστε εἴ τις κ . τ . λ .: so that (a consequence of the higher view of Christ explained in the last verse) if any man (note the universality of the doctrine which he expounds) be in Christ, there is a new creation . To be ἐν Χριστῷ is a very different thing from claiming to be ἐν Χριστοῦ “of Christ,” sc. , of the Christ-party (1Co 1:12 , chap. 2Co 10:7 ); this indeed is exactly the distinction which St. Paul has had in mind in the last verse. The expression “a new creation” was a common Rabbinical description of a converted proselyte (see Wetstein in loc. ); but its meaning was enriched in the religion of the Incarnation ( cf. Joh 3:3 , Rom 6:4 , Eph 2:10 ; Eph 4:23 , Col 3:10 , etc.). The Vulgate “si qua ergo in Christo nova creatura,” which takes τις with κτίσις , is plainly a mistake. τὰ ἀρχαῖα παρῆλθεν κ . τ . λ .: the old things have passed away; behold, they are become new, sc. , not only the ancient customs of Jewish ritual observance, but the old ways of conceiving of the Messiah who was to come; more generally, the old thoughts of God and of sin and salvation nave received fresh colouring they are “become new” ( cf. Heb 8:13 ). The words of Isa 43:18-19 offer a close verbal parallel: τὰ ἀρχαῖα μὴ συλλογίζεσθε · ἰδοὺ ἐγὼ ποιῶ καινὰ ( cf. Isa 65:17 , Rev 21:4-5 ), but the parallel is rather in words than in sense. The thought of the new interpretation of life offered in the Incarnation carries us a step beyond the prophets of the Old Covenant. St. Paul’s words show how completely he regarded “the Death of Christ as a new epoch in the history of the human race. Had he foreseen distinctly that a new era would be dated from that time; that a new society, philosophy, literature, moral code, would grow up from it over continents of which he knew not the existence; he could not have more strongly expressed his sense of the greatness of the event than in what is here said” (Stanley).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

An exhortation for every man which is renewed with the spirit of Christ, to meditate heavenly things, and not earthly.

As a thing made anew of God, for though a man be not newly created when God giveth him the spirit of regeneration, but only his qualities are changed, yet notwithstanding it pleased the holy Ghost to speak so, to teach us, that we must attribute all things to the glory of God: not that we are as stocks or blocks: but because God creates in us, both the will to will well, and the power to do well.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Therefore--connected with the words in Co2 5:16, "We know Christ no more after the flesh." As Christ has entered on His new heavenly life by His resurrection and ascension, so all who are "in Christ" (that is, united to Him by faith as the branch is In the vine) are new creatures (Rom 6:9-11). "New" in the Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different Greek word (Gal 6:15).

creature--literally, "creation," and so the creature resulting from the creation (compare Joh 3:3, Joh 3:5; Eph 2:10; Eph 4:23; Col 3:10-11). As we are "in Christ," so "God was in Christ" (Co2 5:19): hence He is Mediator between God and us.

old things--selfish, carnal views (compare Co2 5:16) of ourselves, of other men, and of Christ.

passed away--spontaneously, like the snow of early spring [BENGEL] before the advancing sun.

behold--implying an allusion to Isa 43:19; Isa 65:17.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. If any man be in Christ, he is a new creature] It is vain for a man to profess affinity to Christ according to the flesh, while he is unchanged in his heart and life, and dead in trespasses and sins; for he that is in Christ, that is, a genuine Christian, having Christ dwelling in his heart by faith, is a new creature; his old state is changed: he was a child of Satan, he is now a child of God; he was a slave of sin, and his works were death; he is now made free from sin, and has his fruit unto holiness, and the end everlasting life. He was before full of pride and wrath; he is now meek and humble. He formerly had his portion in this life, and lived for this world alone; he now hath GOD for his portion, and he looks not at the things which are seen, but at the things which are eternal. Therefore, old things are passed away.

Behold, all things are become new.] The man is not only mended, but he is new made; he is a new creature, καινη κτισις a new creation, a little world in himself; formerly, all was in chaotic disorder; now, there is a new creation, which God himself owns as his workmanship, and which he can look on and pronounce very good. The conversion of a man from idolatry and wickedness was among the Jews denominated a new creation. He who converts a man to the true religion is the same, says R. Eliezer, as if he had created him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. Therefore if any man is in Christ. As there is something wanting in this expression, it must be supplied in this way — “If any one is desirous to hold some place in Christ, that is, in the kingdom of Christ, or in the Church let him be a new creature ” By this expression he condemns every kind of excellence that is wont to be in much esteem among men, if renovation of heart is wanting. “Learning, it is true, and eloquence, and other endowments, are valuable, and worthy to be honored; but, where the fear of the Lord and an upright conscience are wanting, all the honor of them goes for nothing. Let no one, therefore, glory in any distinction, inasmuch as the chief praise of Christians is self-renunciation.”

Nor is this said merely for the purpose of repressing the vanity of the false apostles, but also with the view of correcting the ambitious judgments of the Corinthians, in which outward disguises were of more value than real sincerity — though this is a fault that is common to almost all ages. For where shall we find the man that does not attach much more importance to show, than to true holiness? Let us, therefore, keep in view this admonition — that all that are not renewed by the Spirit of God, should be looked upon as nothing in the Church, by whatever ornaments they may in other respects be distinguished.

Old things are passed away. When the Prophets speak of the kingdom of Christ, they foretell that there will be new heavens and a new earth, (Isaiah 65:17,) meaning thereby, that all things will be changed for the better, until the happiness of the pious is completed. As, however, Christ’s kingdom is spiritual, this change must take place chiefly in the Spirit, and hence it is with propriety that he begins with this. There is, therefore, an elegant and appropriate allusion, when Paul makes use of a commendation of this kind, for the purpose of setting forth the value of regeneration. Now by old things he means, the things that are not formed anew by the Spirit of God. Hence this term is placed in contrast with renewing grace. The expression passed away, he uses in the sense of fading away, as things that are of short duration are wont to fall off, when they have passed their proper season. Hence it is only the new man, that flourishes and is vigorous in the kingdom of Christ.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) Therefore if any man be in Christ.—To be in Christ, in St. Paul’s language, is for a man to be united with him by faith and by baptism (Rom_6:3-4), to claim personally what had been secured to him as a member of the race for whom Christ died. In such a case the man is born again (Tit_3:5)—there is a new creation; the man, as the result of that work, is a new creature. The old things of his life, Jewish expectations of a Jewish kingdom, chiliastic dreams, heathen philosophies, lower aims, earthly standards—these things, in idea at least, passed away from him at the time when he was united with Christ. We may trace an echo of words of Isaiah’s that may have floated in the Apostle’s memory: “Remember ye not the former things, neither consider the things of old. Behold I make new things” (Isa_43:18-19). The words in italics are in the LXX. the same as those which St. Paul uses here.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. Therefore] i.e. as a conclusion from 2Co_5:15-16, in consequence of Christ’s Death, His Life, His superhuman, Divine personality.

if any man be in Christ] The Vulgate puts no stop at Christ, and renders ‘if there be any new creature in Christ’ (‘if ony newe creature is in Crist,’ Wiclif). Tyndale translates as above. For ‘in Christ,’ see Rom_16:7; Gal_1:22; and chap. 2Co_12:2.

he is a new creature] These words may be rendered there is a new creation, i.e. a new creation takes place within him. Whosoever is united to Christ by faith, possesses in himself the gift of a Divine, regenerated, spiritual humanity which Christ gives through his Spirit (cf. Joh_5:21; Joh_6:33; Joh_6:39-40; Joh_6:54; Joh_6:57; 1Co_15:45; 1Pe_1:3; 1Pe_2:2; and 2Pe_1:4. Also chap. 2Co_1:21-22, 2Co_3:18, 2Co_4:11, 2Co_5:5). This life, which he possessed not before, is in fact a new creation of the whole man, “not to be distinguished from regeneration.” Meyer. So also Chrysostom. Cf. Joh_1:13; Joh_3:3; Joh_3:5; Tit_3:5. The margin of the A. V. renders let him be, which is grammatically admissible, but hardly suits the context.

old things] Literally, the old things. Cf. the ‘old man,’ Rom_6:6; Eph_4:22; Col_3:9; the ‘former conversation’ or manner of living, before the soul was dominated by the Spirit of Christ.

are past away] Literally, passed away, i.e. at the moment of conversion. But as the Dean of Peterborough has shewn in the Expositor, Vol. vii. pp. 261–263, this strict use of the aorist cannot be always pressed in Hebraistic Greek.

behold, all things are become new] Many MSS., versions and recent editors omit ‘all things.’ The passage then stands ‘behold, they are become new.’ If we accept this reading, the passage speaks more clearly of a conversion of the whole man as he is, thoughts, habits, feelings, desires, into the image of Christ. The old is not obliterated, it is renovated. As it stands in the A.V. it relates rather to a substitution of a new nature for the old. Isa_43:18-19; Rev_21:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And all things are of God,.... A man's being brought into a Gospel church state is of God; the causing all old things to pass away, whether in the Jewish or Gentile world, is of God; the shaking of the heavens and the earth, and the removing of those things that are shaken, the abrogation of the ceremonial law, the putting an end to all the Mosaic rites and sacrifices, the ejection of Satan out of the Heathen temples, and the abolition of Gentilism, with every thing else that comes under the names of old, and new, are of God: it is he that causes old things to pass away, and makes all things new, see Rev 21:1. Moreover, as all things in the old creation are from him, all creatures owe their beings to him, are supported in them by him, and all are made for his pleasure, and his glory so all things in the new creation are of him; the work of renovation itself is his; all the grace that is implanted in regeneration comes front him: nothing is of the creature, or to be ascribed to it. All things in redemption are of him; he drew the plan of it, called his Son to be the Redeemer, appointed and sent him as such; and particularly that branch of it, reconciliation, is of him:

who hath reconciled us to himself by Jesus Christ. The work of reconciliation, or making atonement for sin, is ascribed to the Father; not that he is the author of it, for it is properly Christ's work; but because he took the first step towards it: he formed the scheme of it; he set forth his Son in his purposes and decrees to be the propitiary sacrifice; he assigned him this work in council and covenant, in promise and in prophecy, and sent him to effect it; therefore he is said to do it "by" him; that is, by his blood and sacrifice, by his sufferings and death, to which, and to which alone, the Scriptures ascribe our peace and reconciliation: and this is made to "himself": as being the party offended, whose law was broken, against whom sin was committed, and whose justice required and demanded satisfaction:

and hath given to us the ministry of reconciliation; which is the Gospel of peace, the word which preaches, publishes and declares, peace made by the blood of Christ; which is a gift to ministers, and a blessing to the people. The free grace of God greatly appears in this matter; God the Father sets this work of reconciliation on foot, Christ has brought it about, and the ministers of the Gospel publish it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

Ver. 17. Is a new creature] Either a new man or no man in Christ. Get into him therefore with all speed; for till this be done, though thou shouldest spend thy time in gathering up pearls and jewels, thou art an undone creature.

All things are become new] The substance of the soul is the same, the qualities and operations altered. In regeneration our natures are translated, not destroyed, no, not our constitution and complexion. As the melancholy man doth not cease to be so after conversion, only the humour is sanctified to a fitness for godly sorrow, holy meditation, &c., so of other humours.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Therefore if any man be in Christ - The phrase to “be in Christ,” evidently means to be united to Christ by faith; or to be in him as the branch is in the vine - that is, so united to the vine, or so in it, as to derive all its nourishment and support from it, and to be sustained entirely by it. Joh 15:2, “every branch in me.” Joh 15:4, “abide in me, and I in you.” “The branch cannot bear fruit of itself except it abide in the vine; no more can ye except ye abide in me.” See also Joh 15:5-7, see the note on Joh 15:2. To be “in Christ” denotes a more tender and close union; and implies that all our support is from him. All our strength is derived from him; and denotes further that we shall partake of his fullness, and share in his felicity and glory, as the branch partakes of the strength and vigor of the parent vine. The word “therefore” (Ὥστε Hōste) here implies that the reason why Paul infers that anyone is a new creature who is in Christ is that which is stated in the previous verse; to wit, the change of views in regard to the Redeemer to which he there refers, and which was so great as to constitute a change like a new creation. The affirmation here is universal, “if any man be in Christ;” that is, all who become true Christians - undergo such a change in their views and feelings as to make it proper to say of them that they are new creatures. No matter what they have been before, whether moral or immoral; whether infidels or speculative believers; whether amiable, or debased, sensual and polluted yet if they become Christians they all experience such a change as to make it proper to say they are a new creation.

A new creature - Margin, “Let him be.” This is one of the instances in which the margin has given a less correct translation than is in the text. The idea evidently is, not that he ought to be a new creature, but that he is in fact; not that he ought to live as becomes a new creature - which is true enough - but that he will in fact live in that way, and manifest the characteristics of the new creation. The phrase “a new creature” καινὴ κτίσις kainē ktisis) occurs also in Gal 6:15. The word rendered “creature” (κτίσις ktisis) means properly in the New Testament, creation. It denotes:

The act of creating Rom 1:20; A created thing, a creature Rom 1:25; and refers: To the universe, or creation in general; Mar 10:6; Mar 13:9-11; 1Pe 3:4. To man, mankind; Mar 16:15; Col 1:23.

Here it means a new creation in a moral sense, and the phrase new creature is equivalent to the expression in Eph 4:24, “The new man, which after God is created in righteousness and true holiness.” It means, evidently, that there is a change produced in the renewed heart of man that is equivalent to the act of creation, and that bears a strong resemblance to it - a change, so to speak, as if the man was made over again, and had become new. The mode or manner in which it is done is not described, nor should the words be pressed to the quick, as if the process were the same in both cases - for the words are here evidently figurative. But the phrase implies evidently the following things:

That there is an exertion of divine power in the conversion of the sinner as really as in the act of creating the world out of nothing, and that this is as indispensable in the one case as in the other.

(2)That a change is produced so great as to make it proper to say that he is a new man. He has new views, new motives, new principles, new objects and plans of life. He seeks new purposes, and he lives for new ends.

If a drunkard becomes reformed, there is no impropriety in saying that he is a new man. If a man who was licentious becomes pure, there is no impropriety in saying that he is not the same man that he was before. Such expressions are common in all languages, and they are as proper as they are common. There is such a change as to make the language proper. And so in the conversion of a sinner. There is a change so deep, so clear, so entire, and so abiding, that it is proper to say, here is a new creation of God - a work of the divine power as decided and as glorious as when God created all things out of nothing. There is no other moral change that takes place on earth so deep, and radical, and thorough as the change at conversion. And there is no other where there is so much propriety in ascribing it to the mighty power of God.

Old things are passed away - The old views in regard to the Messiah, and in regard to people in general, 2Co 5:16. But Paul also gives this a general form of expression, and says that old things in general have passed away - referring to everything. It was true of all who were converted that old things had passed away. And it may include the following things:

(1) In regard to the Jews - that their former prejudices against Christianity, their natural pride, and spirit of seducing others; their attachment to their rites and ceremonies, and dependence on them for salvation had all passed away. They now renounced that independence, relied on the merits of the Saviour, and embraced all as brethren who were of the family of Christ.

(2) In regard to the Gentiles - their attachment to idols, their love of sin and degradation, their dependence on their own works, had passed away, and they had renounced all these things, and had come to mingle their hopes with those of the converted Jews, and with all who were the friends of the Redeemer.

(3) In regard to all, it is also true that old things pass away. Their former prejudices, opinions, habits, attachments pass away. Their supreme love of self passes away. Their love of sins passes away. Their love of the world passes away. Their supreme attachment to their earthly friends rather than God passes away. Their love of sin, their sensuality, pride, vanity, levity, ambition, passes away. There is a deep and radical change on all these subjects - a change which commences at the new birth; which is carried on by progressive sanctification; and which is consummated at death and in heaven.

Behold, all things are become new - That is, all things in view of the mind. The purposes of life, the feelings of the heart, the principles of action, all become new. The understanding is consecrated to new objects, the body is employed in new service, the heart forms new attachments. Nothing can be more strikingly. descriptive of the facts in conversion than this; nothing more entirely accords with the feelings of the newborn soul. All is new. There are new views of God, and of Jesus Christ; new views of this world and of the world to come; new views of truth and of duty; and everything is seen in a new aspect and with new feelings. Nothing is more common in young converts than such feelings, and nothing is more common than for them to say that all things are new. The Bible seems to be a new book, and though they may have often read it before, yet there is a beauty about it which they never saw before, and which they wonder they have not before perceived. The whole face of nature seems to them to be changed, and they seem to be in a new world. The hills, and vales, and streams; the sun, the stars, the groves, the forests, seem to be new. A new beauty is spread over them all; and they now see them to be the work of God, and his glory is spread over them all, and they can now say:

“My Father made them all.”

The heavens and the earth are filled with new wonders, and all things seem now to speak forth the praise of God. Even the very countenances of friends seem to be new; and there are new feelings toward all people; a new kind of love to kindred and friends; and a love before unfelt for enemies; and a new love for all mankind.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If then any be in Christ, &c. The sense seems to be, if by believing in Christ we are become as it were new creatures, rescued by his grace and his Spirit, the old things are passed away, we must renounce all former carnal affections, all sin and all errors in which either Jews or Gentiles lived. --- Behold all things are made new: the New Testament succeeds to the Old, the law and doctrine of Christ to the law of Moses, the Christian Church to the Jewish Synagogue, truth and grace to types and figures, &c. (Witham) --- With the renovated Christian all his thoughts, sentiments, inclinations, and actions, are new.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

If any man be in Christ, is as much as, if any man be implanted or ingrafted into Christ, by faith united to him,

he is a new creature; ( the Greek is, a new creation); a phrase which argueth the greatest change imaginable, and such a one as can be wrought in the soul by no other power than the power of God. We have the same expression, Gal 6:15. The ellipsis of the verb makes some translate it: Let him be a new creature, supplying εστω for εστι. But the next words show us, that the apostle is speaking of what is past:

Old things are passed away, old affections, passions, notions, &c. He hath the same soul, but new qualities, new apprehensions in his understanding, new inclinations in his will and affections, new thoughts, counsels, and designs. The predicate showeth, that the term, be in Christ, cannot be understood of those that are only in the church, and turned from paganism to the Christian faith; for there are many such in the world, in whom there is no new creation, and who have in them nothing of this new creature.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Therefore—Rather, so that, in accordance with these new aspects.

The newness which the man sees in all things else is truly in himself. For as, according to 2Co_5:14, all are dead from the primitive Edenic life, and, 2Co_5:15, are made alive by Christ’s death, so this seeing all things as new is the effect of that new consciousness of a renovated life.

All things are become new—Visibly to us, because we are new. And this our consciousness of renewal is a gleam of the grand regeneration initiated by the cross of Christ and consummated at Rev_21:1. To say, with Meyer and others, that this is rabbinical language, is pitiable. It comes, as phrase, from Isa_65:17; as thought, it comes from the great fact that Christ’s cross, conditionally, regenerates the man and brings forth a new world. To compare with this the language of the rabbins, that a proselyte was a new creature, belittles the great truth.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Therefore. If even a human, personal, external knowledge of Christ is henceforth of no significance, it follows that there must have been a total change in all relations towards him. The historic fact of such a changed relationship is indicated clearly in Joh_20:17. Mary Magdalene was there lovingly taught that a "recognition of Christ after the flesh," i.e. as merely a human friend, was to be a thing of the past. In Christ; i.e. a Christian. For perfect faith attains to mystic union with Christ. A new creature; rather, a new creation. (Gal_6:15) The phrase is borrowed from the rabbis who used it to express the condition of a proselyte. But the meaning is not mere Jewish arrogance and exclusiveness, but the deep truth of spiritual regeneration and the new birth (Joh_3:3; Eph_2:10 Eph_4:23, Eph_4:24; Col_3:3, etc.) Old things; literally, the ancient things, all that belongs to the old Adam. Behold. The word expresses the writer"s vivid realization of the truth he is uttering. All things. The whole sphere of being, and therewith the whole aim and character of life. The clause illustrates the "new creation.

A new creature.

I How THE NEWNESS ORIGINATES.

1. The believer has died with Christ. (Ver. 14.) Christ is his Substitute, has borne his sins, has made complete satisfaction for his guilt. By faith he is so united to Christ that what Christ has done is imputed to him. He is thus new in relation to God. He was condemned; now he is justified.

2. The believer partakes of the life of Christ. He is "risen with Christ". (Col_3:1) He has received the Spirit of Christ. Having been justified, he is now being sanctified. The likeness of the Redeemer is being wrought upon and in him by the Holy Ghost. There is thus a "new creation." The old life was a life of sin, but the new life to which he has risen is a life of righteousness. The love of Christ constrains him (ver. 14) to live, not to himself, but to Christ.

II HOW THE NEWNESS IS MANIFESTED. In the believer"s

(1) spirit;

(2) speech;

(3) character;

(4) acts;

(5) plans, purposes, desires, etc.

All things are become new" (ver. 17). There is no part of the believer"s life from which the newness should be absent. Whilst not yet perfect, manifestly a great change has taken place: "Old things are passed away" (ver. 17).

III THIS NEWNESS FURNISHES A TEST. What have we more than our profession of Christianity? Have we been transformed; made new creatures? "Ye must be born again". (Joh_3:7) Can faith save a man faith which has a name to live, but is dead; faith which we only know aman possesses because he tells us so? We are not in Christ at all unless thereby we have become new creatures. The test is beyond appeal. The sentence of the judgment will proceed upon the assumption of its infallibility (ver. 10). All men in Christ become new creatures. "If any man," etc. A decided change takes place in the best as well as in the Worst.. all men may become new creatures in Christ. The vilest can be recreated equally with the most moral. This newness is not to be waited for till we enter another world. It belongs to this sphere in which we now are. Unless we are new creatures in this world we shall not be new creatures in another. It is on earth that "new creatures" are specially needed. H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Therefore if any one be in Christ - A true believer in him. There is a new creation - Only the power that makes a world can make a Christian. And when he is so created, the old things are passed away - Of their own accord, even as snow in spring. Behold - The present, visible, undeniable change! All things are become new - He has new life, new senses, new faculties, new affections, new appetites, new ideas and conceptions. His whole tenor of action and conversation is new, and he lives, as it were, in a new world. God, men, the whole creation, heaven, earth, and all therein, appear in a new light, and stand related to him in a new manner, since he was created anew in Christ Jesus.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if the apostle had said, "If any one amongst you pretend to be a Christian indeed, ingrafted into Christ, by baptism and regeneration, and is a member of his body; he is by regeneration made a new man, all the faculties of his soul are renewed: his principles, affections, and practices, are all new: Old things are passed, or passing away daily, the old carnal inclinations of mind are wearing off, the old will is changed, the old life is reformed; and in a word, whatever was old and carnal, is now beome new and spiritual." Behold all things are become new: new affections, new inclinations, new dispositions, a new course, and a new conversation. Nothing is new physically; he is the same person, he has the same faculties: but all things are new qualitatively; he is renewed in the spirit of his mind.

Learn hence, 1. That all such as call themselves the disciples of Christ, and own themselves to be his followers, are and ought to be new creatures. This implies a real and inward, a thorough and prevailing change, both in heart and life; not a civil change, barely from profaneness to sobriety; not a sudden change, only under some great affliction or awakening providence; not a change from one sect or party of professors to another; but the change of the new creature consists in a new mind, a new will, a new judgment, new affections; in a new conversation, not in a new form and profession; the change of the new creature introduces the life of God, and produces the nearest likeness to God.

Learn, 2. That this new creation, wrought in a man by the word and Spirit God, is an indubitable evidence of his interest in Christ, and title to salvation; for where the new creature is, there all the saving graces of the Spirit are, as a pledge and an earnest of glory and happpiness.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new . [By his spiritual participation in the death and resurrection of Christ, Paul had become a regenerated man, and as such he refused to judge or look upon men after that carnal, superficial, unregenerate method which estimates them according to outward appearances, and not according to their inward spiritual life. In asserting this great principle he is reminded that before his conversion he had known and judged Christ after this carnal fashion. The allusion suggests that if he made a woeful mistake in thus doing, his enemies were even now following in his footsteps in thus judging him, a minister and servant of Jesus Christ. Christian men, being spiritual beings, are to be judged as such. The old standards of the law can not be applied to them; they are not to be accepted because they are children of Abraham, nor rejected because they are Gentiles. To them all things are become new, and they must judge and be judged by the new environment into which the providence of God has brought them.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

17–21. If any man be in Christ, he is a new creature. Because, crucified with Christ (Rom. 6:6), buried into his death (Rom. 6:4), we have died with Christ (verse 14), and risen to walk in a new life (Rom. 6:4). The old life ended when we died and were buried. Born anew, we are new creatures who must live a new life. All things are become new. The affections, the motives, the thoughts, the hopes, the whole life.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

17. καινά (אBCDFG, Lat. Vet. Copt.) rather than καινὰ τὰ πάντα (D2D3KLP, Vulg.). Some cursives have τὰ πάντα καινά.

17. ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν. The punctuation of the Vulgate may be safely rejected: si qua ergo in Christo nova creatura, vetera transierunt. “This seems to convert a striking truth into a barren truism” (Lias). Wherefore if any man is in Christ, (he is) a new creature; or (there is) a new creation (Gal 6:15): the old things passed away (Mat 5:18; Mat 24:35). “This phrase καινὴ κτίσις is a common expression in Jewish writers for one brought to the knowledge of the true God. See the passages in Schöttgen I. p. 704” (Lightfoot on Gal 6:15). The ὥστε here is a step beyond the ὥστε of 2Co 5:16. That gives us the consequence of 2Co 5:15, this of 2Co 5:15-16 combined. ‘If Christ died for all, that all might live to Him, and if knowledge by mere externals is for Christians no longer possible, then, if any one is in Christ, he is a new creature.’ It is not likely that ἔστω is to be understood: ‘let him be a new creature’ (A.V. margin). Comp. Tit 3:5. Marcus Aurelius says of the acquisition of a noble disposition, ἔσῃ ἕτερος, καὶ εἰς βίον εἰσελεύσῃ ἕτερον (2Co 10:8). What follows here is an explanation of καινὴ κτίσις: the old things passed away; behold, they are become new. See critical note. Perhaps τὰ ἀρχαῖα here has the notion of ‘antiquated, belonging to a past order’ (Mat 5:21; Mat 5:33; 2Pe 2:5): see Trench, Synonyms § lxvii. The aor. and perf. are in contrast; when the man came to be in Christ Jesus, then the old things passed away. The ἰδού and the perfect tense give the sentence a jubilant ring. Comp. ἱδοὺ ἐγὼ ποιῶ καινὰ ἂ νῦν ἀνατελει (Isa 43:19), and ἰδοὺ καινὰ ποιῶ πάντα (Rev 21:5); also Book of Jubilees 2Co 5:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] So that (additional inference from what has gone before: hardly as Meyer, from ver. 16 only: the death of ver. 15, as well as the new knowledge of ver. 16, going to make up the καινὴ κτίσις) if any man is in Christ (far better than ‘whoever is in Christ.’ See note on Php 4:8. ‘In Christ,’ i.e. in union with Him: Christ being ‘the element in which by faith we live and move,’ as Meyer), he is a new creature (κτίσις, ‘creation,’—the act, implying here the result of the act. See ref. and Col 3:10, Col 3:11; Eph 2:10; Eph 4:23.

‘He has received,’ ‘passed into,’ ‘a new life,’ Joh 3:3): the old things (of his former life—‘all the old selfish and impure motives, views, and prejudices,’—De Wette) have passed away (there does not appear to be any allusion, as in Chrys., Theophyl., to the passing away of Judaism, but only to the new birth, the antiquation of the former unconverted state, with all that belonged to it); behold (a reminiscence of Isa 43:18, Isa 43:19—μὴ μνημονεύετε τὰ πρῶτα, καὶ τὰ ἀρχαῖα μὴ συλλογίζεσθε· ἰδοὺ, ἐγὼ ποιῶ καινά), they have become new (see var. readd.). The arrangement of the sentence followed by the Vulg., al., ‘Si qua ergo in Christo nova creatura, vetera transierunt,’ is inadmissible, because the second member would be a mere reassertion of the first.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. ὥστε εἴ τις ἐν χριστῷ,καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν The ὥστε may imply a second consequence from v. 15, parallel to the ὣστε in 5:16; or it may imply a consequence from v. 16; or a consequence from vv. 15 and 16 combined. It is difficult to decide; but the first has this advantage, that here, as in v. 15, the Apostle is speaking of all Christians, whereas ἡμεῖς in v. 16 means St Paul and his fellow-ministers. We can deduce the case of the ministers from that of all believers; but it is less logical to argue from the ministers to all believers. We may, however, argue legitimately from both combined. The sequence of thought seems to be this. ‘If we have died with Christ to our old selves and have risen with Him to a new life, we share His spiritual life and are in Him; and if any man is in Christ, he is a new creature; the old things passed away when he became such.’ Or we may translate, ‘there is a new creation’ (Gal 6:15), with much the same meaning. By ‘is in Christ’ is meant ‘has become a Christian, has become a member of Christ.’ St Paul is not thinking of the Christ-party and hinting at the difference between being Χριστοῦ (10:7; 1Co 1:12) and ἐν Χριστῷ. It is gratuitous to introduce that difference here.

Vulg. and some Latin authorities greatly weaken the force of the passage by making καινὴ κτίσις the subject of a protasis, of which τὰ ἀρχαῖα παρῆλθεν is made the apodosis; ‘If therefore there be any new creation in Christ, the old things have passed away,’ si qua ergo in Christo nova creatura, vetera transierunt. So also Tert. Adv. Marc. v. 12; si qua ergo conditio nova in Christo, vetera transierunt. Cornelius a Lapide, although he rightly makes τις masculine, has the same feeble arrangement; si quis ergo mecum est in Christo regeneratus, vetera transierunt. This is almost tautology; of course, if one is created anew, old things have passed away. Tert. adds, impleta est Esaiae prophetia. He means Isa 43:18, Isa 43:19, 65:17, 66:22. But it may be doubted whether the Apostle has any of these passages in his mind. In LXX there is resemblance in the words used, but there is not much affinity in the meaning. Wetstein, ad loc., and Schöttgen, i. p. 704, show that καινὴ κτίσις was a common Rabbinical term for a Gentile brought to the knowledge of the true God (Lightfoot on Gal 6:15). It is a stronger expression than μεταμορφούμεθα (3:18; Rom 12:2) or παλιγγενεσία (Tit 3:5), though it means much the same as the latter; and Tit 3:5 should be compared.

τὰ ἀρχαιᾶα παρῆλθεν· ἰδού, γέγονεν καινά. These words explain καινὴ κτίσις. What took place was no less than this; ‘the old things passed away; behold they are become new.’ It no longer matters whether a man is by birth a Jew or Gentile, bond or free; the one thing that is of weight is whether he has the right spiritual relation to Christ. Even the Commandments are made new when they are informed with the spirit of the Gospel. * The Hebraic ἰδού gives a tone of triumph to the passage. Evidently the thought of the change from old to new makes the Apostle enthusiastically jubilant. The Crucifixion and Resurrection of Christ constitute for him the dividing line in the world’s history, and if he did not foresee all the blessings which the Gospel would bring to mankind, he saw something of its immense potentialities. Out of his own experience of God’s dealing with himself and others he declares that one who is in Christ is a new creature. Christ is the source of a new and higher life (see on 1Co 15:45 and on Rom 5:12-19). The Apostle calls to mind that the narrowness and exclusiveness of Judaism, the intolerable burden of the Law, and the still more intolerable burden of sin, have passed away from those who believe in Christ, and that a dispensation of comprehension, freedom, and peace has taken their place. This is no longer the hope of a prophet, or the guess of an apocalyptic dreamer, but an abiding fact.

It is a needless narrowing of the Apostle’s meaning to confine it, as Thdrt., to getting free from the old Nessus-garment of sin, τὸ τῆς ἀμαρτίας ἀπεκδύσασθαι γῆρας. The old feelings, desires, and determinations of the will are re-created and directed into a new channel; cf. Php 3:7. Chrys. narrows the meaning in another direction when he analyses it thus; instead of the Law, the Gospel; instead of circumcision, baptism; instead of Jerusalem, heaven; and so forth. The very essence of the new creation is that it is moral and spiritual, not, as is often pictured in prophetic and apocalyptic literature, an actual new heaven and new earth. It is a merit of the Book of Jubilees that it recognizes this. “And after this they will turn to Me in all uprightness and with all heart and soul, and I will create in them a holy spirit, and I will cleanse them, so that they shall not turn away from Me from that day unto eternity” (1:23). “Mount Zion will be sanctified in the new creation for a sanctification of the earth; through it will the earth be sanctified from all guilt and uncleanness throughout the generations of the world” (4:26). “And He made for all His works a new and righteous nature, so that they should not sin in their whole nature for ever, but should be all righteous each in his kind alway” (5:12). See also 23:26-31.

D2 and 3 E K L P, Syr-Hark. Goth. AV Tert. have καινὰ τὰ πάντα: א B C D * F G 67 * *, Vulg. Copt. RV. omit τὰ πάντα.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

A new creature [καινη κτισις] . Or creation. Compare Gal 6:15. The word ktisiv is used in three senses in the New Testament. The act of creating, as Rom 1:20. The sum of created things, as Revelation 3 14; Mr 13:19. A created thing or creature, as Rom 8:39. The Rabbins used the word of a man converted from idolatry. "He who brings a foreigner and makes him a proselyte is as if he created him."

Old things [τα αρχαια] . Rev., correctly, the old things. See on 1Jo 2:7, and Rev 12:9.

Passed away [παρηλθεν] . Lit., passed by. So Luk 18:37; Mr 6:48. As here, Jas 1:10; Mt 5:8; Mt 24:34, etc.

Behold. As if contemplating a rapidly shifting scene. As in a flash, old things vanish, and all things become new.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.