This is a study of how Jesus is the greatest changer of hearts and lives in all of history. He makes people change and become what God wants His children to be.

1. JESUS WAS THE GREATEST CHANGER
EDITED BY GLENN PEASE
2 Corinthians5:17 17Therefore, if anyone is in Christ,
the new creationhas come: The old has gone, the new
is here!
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
"a New Creature."
2 Corinthians 5:17
E. Hurndall
I. How THE NEWNESSORIGINATES.
1. The believer has died with Christ. (Ver. 14.)Christ is his Substitute, has
borne his sins, has made complete satisfactionfor 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 "risenwith Christ"
(Colossians3:1). He has receivedthe Spirit of Christ. Having been justified, he
is now being sanctified. The likeness ofthe Redeemeris being wrought upon
and in him by the Holy Ghost. There is thus a "new creation." The old life

2. 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 greatchange has takenplace:"Old things are
passedaway" (ver. 17).
III. THIS NEWNESS FURNISHESA TEST. What have we more than our
professionof Christianity? Have we been transformed; made new creatures?
"Ye must be born again" (John 3:7). Can faith save a man - faith which has a
name to live, but is dead; faith which we only know a man possesses because
he tells us so? We are not in Christ at all unless thereby we have become new
creatures. The testis beyond appeal. The sentence of the judgment will
proceedupon the assumption of its infallibility (ver. 10). All men in Christ
become new creatures. "Ifany 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 recreatedequally 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 speciallyneeded.
- H.

3. Biblical Illustrator
Therefore if any man be in Christ he is a new creature.
2 Corinthians 5:17
In Christ and what it involves
A. J. Parry.
I. THE NEW RELATION INDICATED. The believer is "in Christ."
1. As the ground of his acceptance(Philippians 3:9). Christ by His atoning
sacrifice has supplied the grounds whereby sinful men may become objects of
complacentregard to God. We are lostin ourselves, but are to find ourselves
in Him, surrounded by His merits as with a wall of defence, shelteredby them
as by an all-embracing canopy. This alone is the position "whereinwe are
acceptedin the beloved."
2. As deriving from Him his spiritual life (John 15:4, 5; cf. Galatians 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.

4. 3. As the sphere of his activities. Suppose, e.g., a person hears a glowing
accountof Australia. tie believes every word of the account. By this act of
faith Australia enters his heart, and he becomes possessedby 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 permeatedby 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 saidto be, form the
sphere of his activity, the circle in which he moves, the atmosphere in which
he breathes. And this devotedness oflife to Christ is not limited to the
religious activities, but includes all secularemployments.
II. THE NEW EXPERIENCESINVOLVED IN THIS RELATION.
1. He who is in Christ is a new creation. In what sense? Clearlynot in any
physical or constitutional sense, forin 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 reversalof the whole tenor of the life. Take,
e.g., the steamlocomotive. Its course is in a certain direction, but connected
with it is the reversing gear. By the actionof this gearthe engine which may
be seenproceeding with such speedin one direction may in a few minutes be
seenmoving 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 workedbefore works now, only in the reverse direction. This
represents the change effectedupon the believerthrough his relation to
Christ. There has been no change effectedin his constitution, only the whole
course of his activities has been changedas to direction. And the change in
these respects has been so entire as to justify the statementthat he who has
undergone it is a new creature. The new life is so different from the old, so

5. changedas to its employment and aims, as to be like the life of anotherperson.
Paul himself is a striking exemplification of this truth.
(A. J. Parry.)
If any man be in Christ, he is a new creature
Jas. FreemanClarke.
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 creationby the Almighty Maker. How many
old things had passedaway;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 JewishChurch; 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, onthat 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 revealedHis 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 conversationwith Jesus, but does not seemto 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 necessarilyin
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 eachother's inmost thoughts, sorrows, experiences, and
hopes. They do not understand eachother at all; for it is mutual love, not
proximity, which leads to mutual knowledge.Noris it enough even to be
strongly attachedto others, and clingingly devoted to them. That does not
necessarilyproduce real union. We may cling to them externally, yet never be
in them, never get a glimpse of the real secretof their lives. It was the sort of

6. feeling with which a snail sticks to the rock, or a barnacle to a ship's 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-fortheir 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 greatdeal 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 Christ's spirit, and is a
new creature. He has something added to him, or developedout 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. Conversionis always sudden, for it is
simply turning round. But regenerationis gradual, for it is a growth. Paul was
convertedin a moment on his wayto 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. Notinto
new speculations orbeliefs, for these may change suddenly, or may not change
at all. Belief puts us with Christ, but not in him. A creedis 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 realto 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 oflove. What we did
before merely from a sense of duty, we now do with pleasure. So, again, the

7. 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 seemdark and dingy. But go inside and let the light stream
through them, and they turn into emeralds, and sapphires, and rubies, and
are gorgeouswith the forms of saints and angels. So enter into a book,
sympathise with the spirit and aim of its author, and you canunderstand it.
We callthe Bible a supernatural book. I call it the most intensely natural book
ever written. It is a revelationof human nature, showing its motives and
workings. It is like a watchwith 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 interestedin, 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 ofexistence, 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.
Deathhas lost its terrors.
(Jas. FreemanClarke.)
The man in Christ, and what he becomes
Geo. Robson.
I. THE STATE SUPPOSED. "Ifany 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 legalbarrier interposedto 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? Notone in
essence, in nature, or person; but one with Christ in law — in the eye of the
Divine Lawgiver. The believer is so treatedas if he had done what Christ did.

8. II. THE CONSEQUENT CHANGE AFFIRMED.The change is not
antecedentto, but consequenton, 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 generallyamong 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 severedfrom the world.
2. Receivesa 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 answerthe appellation of a new creature. That canmean 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 brokenoff; old idols are castaway. "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 ofGod" presentnew
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.

9. 3. With admiration, for its excellence. New things may be noteworthy for their
greatness andnovelty, but not for excellence orusefulness.
(Geo. Robson.)
Man in Christ a new man
D. Thomas, D. D.
(text in conjunction with vers. 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 ofmen; whereas all men,
goodand bad, live in Him.
2. In His dispensation. Again, as Paul means here the state only of a certain
class ofmen, this cannotbe 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 characterofothers. 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
connectionis most vital. Hence the Bible teaches thatwhat 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.

10. I. A NEW IMPERIAL IMPULSE (ver. 14). Love transfigures the lover into
the spirit of the object. Now this love in Paul's case became the dominant
passionof his being. It carriedhim on like a resistless torrent.
1. This new governing impulse is incomprehensible to those who possessit not
(ver. 13). The apostle under its influence appeared to be mad to some. They
saw him brave the greatestperils, etc., and they could not discoverthe
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
consideredHim mad. "The world knowethus 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," seemedto
suggestto the apostle two strong reasons why he should be zealous in the
cause ofChrist.(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)Thatthe 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 (ver. 16). "Henceforth" implies that he did
once know men after the flesh; that his conduct towards men was once
regulatedby carnalstandards. Such standards, however, Christianity regards
as false and evanescent. It estimates man by his righteousness andnot by his
rank. The factthat 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.

11. 3. To indicate the principle on which we should form our friendship with men.
It should be not on accountof their material condition but of their spiritual
character.
4. As a rule to regulate our actions. Paulsaid, "Whenit pleasedGodto reveal
His Sonin me, I conferrednot with flesh and blood." Spiritual considerations
not material ones then ruled him; principles not persons became his
authorities.
III. A NEW SPIRITUAL. HISTORY(ver. 17). In what sense canyou call this
change a "creation"?
1. It is unlike the first creationin 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 vesselthat 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)
Presentedno difficulties. The Creatorhad 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 casesthere is the production(1) of something new; a new
imperial passion, love! This passionfor Christ is a new thing in the
universe.(2) Of something new by Divine agency. The architect canrear n
cathedral, the sculptor cancarve from marble, the painter can depict life on
his canvas, the machinist can constructengines, but not one of them can
create. Godalone 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 soulis also so. "We are
His workmanship, createdin Christ Jesus unto goodworks," etc. "We are
predestinated to be conformed to the image of Christ." Conversions are

12. accomplishedby plan. We may not know the plan. The architecthas the
outline of that majestic cathedralwhich is in course of building: — very few, if
any, know of it; he has it in the secrets ofhis 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 eachother, yet
the actof eachhelps 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 seenin the free intellect, the
pure sympathies, the lofty aspirations, the refined conscienceofone
regenerate soulthan the whole material universe displays.(5)Something new
in n gradual way. According to geologyunnumbered ages were takenup in
bringing this earth to its presentform as a suitable residence for man. So man
does not become virtuous and greatby 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 man's
moral change as a "creation." It is not, however, the things without that
change. Materialnature, 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 realisedits sublime
mission! I rejoice to believe that that period will one day come.
(D. Thomas, D. D.)
Man in Christ a new creature

13. I. WHAT A NEW CREATURE IS. It "is a secondbirth added to the first.
1. The efficient cause is the Holy Ghost; who but God canalter the hearts of
men, and turn stones into flesh?
2. The organicalcause orinstrument is the Word of God(James 1:18).
3. The matter is the restoring of God's 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 soulis 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(Ephesians 1:20). It is a work of greaterpowerto
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 Satanand the heart oppose Him.(2) It costGod nothing to make the
world, but to make the new creature costthe shedding of Christ's 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 bespangledwith glittering stars;it is God's lesserheaven. 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 conversionis a new creation.
III. THE COUNTERFEITS OF THE NEW CREATURE.
1. Natural honesty, moral virtue, etc. Morality is but nature at best. Heat
waterto the highest degree, you cannotmake wine of it.

14. 2. Religious education. This is a goodwall to plant the vine of grace against,
but it is not grace. Have not we seenmany who have been trained up
religiously, who have lived to be a shame to their friends?
3. A form of godliness. Everybird that hath fine feathers hath not sweetflesh;
all that shine with the golden feathers of professionare 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, orstirring of the affections. Manydesire 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 God's judgments lie upon men; when these are
removed, their trouble ceaseth(Psalm78:34-36). Metalout of the furnace
returns to its former hardness.
7. Possessionof 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. Menmay 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 ESSENCEOF THE NEW CREATURE EXISTS.
1. In generalit is —(1) A greatchange. 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 scarcelybelieve that he was the same.(3)An inward change. Though the
heart be not new-made, it is new moulded.

15. 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 canset 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 (Romans 7:24).
(b)A detestationof old things, as one would detesta garment in which is the
plague (Psalm119:63).
(c)An opposition againstall old things; a Christian not only complains of sin,
but fights againstit (Galatians 5:17).
(d)A mortification of old corrupt lusts (Galatians 5:24; Romans 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
(Ephesians 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 wickedman, blinded with self-love,
admires himself; like Narcissus, that seeing his ownshadow upon the water,
fell in love with it.(b) A renewalof conscience. The leasthair makes the eye
weep, and the leastsin makes consciencesmite. A goodconscienceis a starto
guide, a registerto record, a judge to determine, a witness to accuse orexcuse;
if consciencedoth all these offices right, then it is a renewedconscience,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 man's walk;before he walkedproudly, now humbly; before loosely,
now holily; he makes the Word his rule, and Christ's life his
pattern.Conclusion—
1. In this, true Christianity consists. It is not baptism makes a Christian;
many are no better than baptised heathens.

16. 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 necessityof being new creatures. Till then —(1) We are odious to
God.(2)Our duties are not acceptedwith God; they are but wild grapes.
When they brought Tamarlane a pot of gold he askedwhat stamp it had on it,
and when he saw the Romanstamp on it he refusedit; 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 preachedis a savour of death; nay
Christ Himself is accidentallya "rock ofoffence."(4)We cannotarrive at
Heaven (Revelation21:27). Heaven is not like Noah's ark — that received
cleanand unclean. Only the pure in heart shall see God.
4. The excellencyof 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 begottenof the
incorruptible seedof the Word, and never dies.
5. The misery of the unregenerate creature;dying so "goodwere it for that
man if he had never been born."
(T. Watson.)
The new creature
S. H. Tyng, D. D.
Our text is to be viewed —
I. AS A REQUISITION UPON THE SINNER. Nothing short of a new
creationcan constitute any man a Christian.
1. If we considerthe 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.

17. 2. The requisition may be consideredin its application to characterin each
individual. Here the emphasis is on the words "new creature."(1)The object
to be obtained marks this necessityfor a new creation. This object is not to be
in the church. That may easilybe securedby conformity to outward
ordinances. It is not reform in external conduct merely. This may be
accomplishedby man's own exertions. It is not to obtain a goodreputation
among men. But it is to be in Christ, and to be made an heir of everlasting
glory. This objectno partial change of charactercansecure.(2)Thatwhich
separates menfrom God is a radical perversion of motive and principle; the
change required therefore is a change of the heart, a new creationof 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 personalrelations which he sustains.(1)In his relations to God his
Creatorand Judge. He stands in the Divine presence no longerunder
condemnation. The penalty for his sin has been endured. God is no longer
angry, but is a reconciledFather. He enjoys the comfort of this new relation.
His conscience is peacefulthrough the blood of sprinkling, and perfectlove
has castout fear.(2)In his relation to Jesus the Saviour. Once, like others, he
despisedand rejectedHim. 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 personalcharacter.(1)He is releasedfrom the dominion of sin. It may
dwell within him, but it dwells there as a captive, not as a ruler.(2) He is
releasedfrom the darkness and confusionof mind, which sin has produced.
The image of God which was lostin man's apostasy, has beenrestored. 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 receiveda principle
of Divine grace within him, which shall flourish and increase for ever.

18. 3. In his associates. There was a time when he avoided the societyof the pious,
when he loved the associations ofthe worldly. Now there has been a total
revolution in all his intercourse with men. He has forsakenthe societyof those
who fear not God, and he selects forhis 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 occupationand 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 beyondthe bounds of sense to find his joy and his crownof
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
C. H. Spurgeon.
I. THE CHRISTIAN'S 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 worstlack in all the world. The next state, "in Christ," leadethto 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 stoodfor us. Now, as in Adam
we all fell, so all who are in Christ are restored.

19. (b)Noah's 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 God's eternalcity of refuge, and we, having offended, flee for our
lives and enter where vengeance cannotreachus.(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 scarcelytell which is the firmer, the cement or the stone, for their cement
held the stones togetheras 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.Whenlove and faith come together, then there is a blessedlysweet
communion.
II. THE BELIEVER'S 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 enoughto be a new creation. Ahab may humble
himself, but he is Ahab still.(a) Conversionis sometimes describedas healing;
but healing does not rise to the radicalcharacterof the text. Naamanwashed
in Jordan, and came up with his flesh cleanlike unto a little child; but it was
the same flesh and the same Naaman. The woman, bowed down with infirmity
eighteenyears, was marvellously changedwhen she stoodupright; but she
was the same woman.(b) There are greatmoral changes wroughtin many
which are not saving. A drunkard may become sober, and many persons of
debauched habits regular; and yet their changes maynot amount to
regeneration. The most startling changes will not suffice unless they are total
and deep. The Ethiopian might change his skin, the leopardhis spots;but the
leopard would remain a leopard, and the Ethiop would still be black at
heart.(c) Even the metaphor of resurrectiondoes 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 restorationto life. A new creationis a root-and-branch change;not

20. an alteration of the walls only, but of the foundation; not a new figuring of the
visible tapestry, but a renewalof the fabric itself.(2)We are new creatures
through being in Christ. People objectto the doctrine that men are savedby
faith in Christ on the ground that there must be a greatmoral change. But if
those who are in Christ are new creatures, whatgreaterchange canbe
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
smallestobject.(1)Regenerationis God's sole work. In the first creationwho
helped God? So the sovereignwill 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 yesterdaywith 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 necessityof the new creature
That God's creating of a new supernatural work of grace in the soul of any
man, is that man's sure and infallible evidence of a saving interest in Jesus
Christ. Why the regenerating work of the Spirit is calleda new creation. First,
the same almighty Author who createdthe world createdalso this work of
grace in the soul of man (2 Corinthians 4:6). Secondly, the first thing that God

21. createdin the natural world was light (Genesis 1:3), and the first thing which
God createthin the new creationis the light of spiritual knowledge
(Colossians3:10). Thirdly, creationis out of nothing; it requires no pre-
existent matter. So it is also in the new creation(1 Peter 2:9, 10). Fourthly, it
was the virtue and efficacyof the Spirit of God which gave the natural world
its being by creation(Genesis 1:2). Fifthly, the Word of God was the
instrument of the first creation(Psalm33:6-9). Sixthly, the same powerwhich
createdthe 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
(Jude 1, "Preservedin Christ Jesus,"and 1 Peter1:5). Seventhly, in a word,
God surveyed the first creationwith complacenceand greatdelight (Genesis
1:31). So this also in the secondcreation;nothing delights God more than the
works of grace in the souls of His people. Next we must inquire, in what
respects everysoul 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 passethfrom death to life in his justification
(1 John 3:14). Secondly, every man in Christ is renewedin his frame and
constitution; all the faculties and affections of his soul are renewedby
regeneration:his understanding was dark, but now is light in the Lord
(Ephesians 5:8); his consciencewas deadand secure, orfull of guilt and
horror, but is now become tender, watchful, and full of peace (Hebrews 9:14);
his will was rebellious and inflexible; but is now made obedient and complying
with the will of God (Psalm 110:2). Thirdly, the man in Christ is renewedin
his practice and conversation;the manner of operationalways follows the
nature of beluga. Now the regenerate notbeing what they were, cannotwalk
and actas once they did (Ephesians 2:1-3). Thirdly, let us inquire into the
properties and qualities of this new creature. First, the Scripture speaks ofit
as a thing of greatdifficulty to be conceivedby man (John 3:8). Secondly, but
though this life of the new creature be a greatmystery and secretin 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 createdafterGod" (Ephesians 4:24).
Thirdly, this new creature is createdin man upon the highest designthat ever
any work of God was wrought: the end of its creationis high and noble
(Colossians1:12). Fourthly, this new creationis the most necessarywork that

22. ever God wrought upon the soulof man: the eternal well-being of his soul
depends upon it; and without it no man shall see God(Hebrews 12:14;John
1:3-5). Fifthly, the new creature is a marvellous creature;there are many
wonders in the first creation(Psalm111:2). But there are no wonders in
nature, like those in grace. Sixthly, the new creature is an immortal creature
(John 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" (John 1:13); its
descentis heavenly. Eighthly, the new creature is an active and laborious
creature;no sooneris it born, but it is acting in the soul (Acts 9:6). Beholdhe
prayeth! Activity is its very nature (Galatians 5:25). Ninthly, the new creature
is a thriving creature, growing from strength to strength (1 Peter2:2), and
changing the soul in which it is subjectedfrom glory unto glory (2 Corinthians
3:18). Tenthly, the new creature is a creature of wonderful preservation.
There are many wonders of Divine providence in the preservationof our
natural lives, but none like those whereby the life of the new creature is
preservedin our souls. Fourthly, we will demonstrate the necessityof this new
creationto all that are in Christ, and by Him do attain salvation; and the
necessityofthe new creature will appeardivers ways. First, from the positive
and express will of Godrevealed in Scripture. Secondly, this new creationis
the inchoative part of that greatsalvation which we expect through Christ,
and therefore, without this, all expectations of salvationmust vanish.
Salvationand renovation are inseparably connected. Thirdly, so necessaryis
the new creationto all that expectsalvation by Christ; that without this,
heaven would be no heaven. Fourthly, there is an absolute necessityofthe new
creature to all that expectinterest in Christ and the glory to come, since all
the characters andsigns of such an interest, are constantlytaken from the
new creature wrought in us. Fifthly, the last thing is, how the new creationis
an infallible proof and evidence of the soul's interest in Christ; and this will
appear divers ways. First, where all the saving graces ofthe Spirit are, there
interest in Christ must needs be certain; and where the new creature is, there
all the saving graces ofthe Spirit are. Secondly, to conclude: where all the
causes ofan 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 ofan interestin Christ. Is the new creature the infallible evidence

23. of our saving interest in Christ? From hence, then, we are informed —
Inference 1. How miserable an estate all unrenewedsouls are in.Inference 2.
On the contrary, we may hence learn what cause regeneratesouls 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
powerof 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
conversionof their relations, how greatsoevertheir present discouragements
are. If it had been possible for a man to have seenthe rude chaos before the
Spirit of Godmoved upon it, would he not have said, Can such a beautiful
order of beings, such a pleasantvariety 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 changedfrom 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 greatchange 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 oftheir understandings, for want of which they are
kept in darkness most of their days. Fourthly, some Christians are more tried
and exercisedby temptation from Satan than others are; and these clouds
darken the work of grace in them. Fifthly, there is greatdifference 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 longerheld under doubtings.Inference 7. How incongruous
are carnalways 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, andthe new creationmake such a change as
hath been described, this may convince us how many of us deceive ourselves,
and run into fatal mistakes in the greatestconcernmentwe have in this world.

24. 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 excellentgifts 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 andunregenerate (Matthew 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, considerwell the antecedents of
the new creature; have those things passedupon your souls, which ordinarily
make way for the new creature.
1. Hath the Lord openedthe eyes of your understanding in the knowledge of
sin and of Christ (Acts 26:18).
2. Hath He brought home the Word with mighty power and efficacyupon
your hearts to convince and humble them (Romans 7:9; 1 Thessalonians 1:5).
3. Have these convictions overturned your vain confidences, andbrought you
to inward distress of soul.Secondly, considerthe concomitantframes and
workings of spirit, which ordinarily attend the production of the new
creature.
1. Have your vain spirits been composedto the greatestseriousness andmost
solemn considerationofthings 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 soulis wearyand heavy laden (Matthew 11:28).
3. A longing frame of spirit accompanies the new creation;the desires of the
soul are ardent after Christ.Thirdly, weighwell the effects and consequents of
the new creature, and considerwhether such fruits as these are found in your
hearts and lives.
1. Whereverthe new creature is formed, there a man's course and
conversationis changed (Ephesians 4:22).

25. 2. The new creature continually opposes and conflicts with the motions of sin
in the heart (Galatians 5:17).
3. The mind and affections of the new creature are set upon heavenly and
spiritual things (Colossians 3:1, 2; Ephesians 4:23; Romans 8:5).
4. The new creature is a praying creature, living by its daily communion with
God (Zechariah 12:10;Acts 9:11). If the new creationbe 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 renewedyour natures and thus altered
the temper of your hearts, He hath bestowedthe richest mercy upon you that
heaven or earth affords. This is a work of the greatestrarity. "This is the
Lord's 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
C. Chauncey, A. M.
Considerthis change, on accountwhereofChristians are new creatures in
respectof —
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 appearto them the surest realities.(2)They
once saw no beauty in Christ, nor were sensible of any need they stoodin of
Him; but He is now altogetherlovely.(3) They once saw no greatevil in sin;
but it now appears an evil and bitter thing.(4) They once saw no greatbeauty
in holiness;but it now appears the most amiable grace.

26. 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 andcrosses, painin their bodies, etc. As for their
sins, they were not grieved on accountof them. But the new creationhas
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 reachto heaven.(4) Fear. The things
which once moved their fear, were the threats of men, the frowns of the world,
etc. They now fear God's displeasure more than anything else. Theydare 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 againstthemselves.
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 takennotice 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
W. Nevins, D. D.
I. A VISIBLE CHANGE — "Behold." There is a change without as the
expressionand 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.

27. 2. To others. It behoves us so to conduct ourselves that men shall take
knowledge ofus that we have been with Jesus. We must seemto be religious
as well as be so actually. How otherwise canwe be the lights of the world?
Must we not show our faith by our works?
II. AN ADMIRABLE CHANGE. The interjectionis 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 characteris susceptible. Other changes are
necessarilysuperficial; this is deep and radical. It inserts a new mainspring.
What evils other changes restrainor 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
characteris found, there they are all found. Where faith is, there is love, for
faith workethby love; and where these are, in inseparable societyis found the
whole sisterhoodof graces, joy, peace, longsuffering, gentleness,goodness,
meekness,temperance. And so the heart that hates one sin hates all, and is
equally disposedto 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 awayof 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 soulbecomes dead unto sin before it is made alive
unto righteousness.

28. V. A GREAT CHANGE. It is hardly necessaryto 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 conversionnecessary
C. H. Spurgeon.
? —
I. IN ORDER TO SALVATION A RADICAL CHANGE IS NECESSARY.
1. Everywhere in Scripture men are divided into two classes, witha very
sharp line of distinction betweenthem — sheep lostand sheep found, guests
refusing and guests feasting, wise virgins and foolish, sheep and goats, men
"deadin trespasses andsin" and alive to God, men in darkness orin 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 ofthis inward change as —(1) a birth (John 1:12,
13 ; 1 John 5:1).(2) A quickening (Ephesians 1:19; Ephesians 2:1).(3)A
creation, as in our text, and this also is no mere formality, or an attendant
upon a rite (Galatians 6:15; Ephesians 2:10;Ephesians 4:24).(4) A translation
(Colossians1:13).(5)A "passing from death unto life" (1 John 3:14; John
5:24).(6) A being "begottenagain" (1 Peter1:3; James 1:18). Canyou
conceive ofany 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(Romans 6:17, 22;Colossians 3:9; Galatians
5:24).(2) In feeling. Enmity to God is exchangedfor love to God (Colossians
1:21). This arises very much from a change of man's judicial state before God.
Before a man is convertedhe is condemned, but when he receives spiritual life

29. we read "there is therefore now no condemnation," etc. This altogether
changes his condition as to inward happiness (Romans 5:1, 11).
4. It is further representedas the chief blessing in the covenant of grace
(Jeremiah 31:33, cf. Hebrews 10:16;Ezekiel36:26, 27 .
II. THIS CHANGE IS FREQUENTLYVERY MARKED AS TO ITS TIME
AND CIRCUMSTANCES. Manysouls truly born of God could not lay their
finger upon any date and say, "At such a time I passedfrom death unto life."
Conversionis 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 soulis
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 restoredto 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 ceasesto be an unbeliever and becomes a believer in
Jesus. In many cases, however, the day, hour, and place are fully known, and
we might expectthis —
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 ofhealing
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 ceasesto be dead and becomes
alive.
3. From the conversions mentionedin Scripture. Paul was one moment an
opponent of Christ, and the next was crying, "Who art Thou, Lord?" and this
conversionwas to be a pattern (1 Timothy 1:15, 16). Let us look at other
instances. The Samaritanwoman, Zacchaeus, Matthew, the three thousand at
Pentecost, the Philippian jailer. It would be much more difficult to find a
gradual conversionin Scripture than a sudden one.

30. 4. From experience. The matter is one about which I feel it a weariness to
argue, because these wonders ofgrace happen daily before our eyes, and it is
like trying to prove that the sun rises in the morning.
III. THIS CHANGE IS RECOGNISABLE BYCERTAIN SIGNS.
1. A sense ofsin. True conversionalways 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 ofour 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
S. Charnock, B. D.
is —
I. A CHANGE.
1. A real change;from nature to grace, as wellas 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? (Ephesians 5:8);flesh to spirit (John 3:6); translation from
one kingdom to another (Colossians1:13).

31. 4. A universal change of the whole man, It is a new creature, not only a new
poweror new faculty. Understanding, will, conscience, affections, allwere
corrupted by sin, all are renewedby 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 (Psalm 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 creationis a translation from death to
life (1 John 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 changedfrom 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 (Jeremiah31:23; cf. Hebrews 8:10). It is calledthe
"law of the mind" (Romans 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 goodand 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 gospelwithin it (Romans 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 castinto 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
exactpattern, even GodHimself. 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"? (1 Peter1:15; 1 John 3:3).

32. (S. Charnock, B. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(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 (Romans
6:3-4), to claim personally what had been securedto him as a member of the
race for whom Christ died. In such a case the man is born again(Titus 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, Jewishexpectations ofa Jewishkingdom, chiliastic
dreams, heathen philosophies, lower aims, earthly standards—these things, in
idea at least, passedawayfrom him at the time when he was united with
Christ. We may trace an echo of words of Isaiah’s that may have floatedin
the Apostle’s memory: “Rememberye not the former things, neither consider
the things of old. Behold I make new things” (Isaiah 43:18-19). The words in
italics are in the LXX. the same as those which St. Paul uses here.
MacLaren's Expositions
2 Corinthians
AN IMPOSSIBILITYMADE POSSIBLE
Jeremiah13:23. - 2 Corinthians 5:17. - Revelation21:5.
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

33. of many people who tell us that charactermust be eternal, and of many a
baffled man who says, ‘It is of no use-I have tried and can do nothing.’ The
secondtext is the grand Christian answer, full of confidence. It was spokenby
one who had no superficialestimate of the evil, but who had known in himself
the powerof Christ to revolutionise a life, and make a man love all he had
hated, and hate all he had loved, and fling awayall he had treasured. The last
text predicts the completion of the renovating process lying far ahead, but as
certain as sunrise.
I. The unchangeableness ofcharacter, especiallyoffaults.
We note the picturesque rhetorical question here. They were occasionally
accustomedto see the dark-skinned, Ethiopian, whether we suppose that these
were true 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 DeadSea. 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 specklesthe soul. Whether it wraps the whole characterin black, or
whether it only spots it here and there with tawny yellow, it is ineradicable;
and a man canno more change his characteronce formed than a can casthis
skin, or a leopard whiten out the spots on his hide.
Now we do not need to assertthat a man has no powerof 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 powerof such a
kind. It is a pity that some Christian teachers speak in exaggeratedterms
about the impossibility of suchself-improvement.
But it is very difficult.

34. Note the greatantagonistas setforth here-Habit, that solemnand 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 easiera secondtime
is than a first, especiallyin regard to evil acts. The hedge once broken down, it
is very easyto get through it again. If one drop of waterhas percolated
through the dyke, there will be a roaring torrent soon. There is all the
difference betweenonce and never; there is small difference betweenonce and
twice. By habit we come to do things mechanically and without effort, and we
all like that. One solitary footfall across the snow soonbecomes a beaten way.
As in the banyan-tree, eachbranch becomes a root. All life is held togetherby
cords of custom which enable us to reserve consciouseffortand intelligence
for greatermoments. Habit tends to weighupon us with a pressure ‘heavy as
frost, and deep almost as life.’ But also it is the ally of good.
The change to goodis further made difficult because liking too often goes with
evil, and goodis 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 goodis hard to win. Uncultivated soil bears thistles and weeds.
Anything can roll downhill. It is always the leasttrouble to go on as we have
been going.
Further, the change is made difficult because customblinds judgment and
conscience. People accustomedto a vitiated atmosphere are not aware of its
foulness.
How long it takes a nation, for instance, to awake to consciousness ofsome
national crime, even when the nation is ‘Christian’! And how men get
perfectly sophisticatedas to their own sins, and have all manner of
euphemisms for them!

35. Further, how hard it is to put energyinto 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 necessarilybe confined within very
narrow limits. I appealto 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 greaterwork! Often the efforts to break off evil
habits have the same effectas the struggles of cattle mired in a bog, who sink
the deeperfor plunging. The sad cry of many a foiled wrestlerwith his own
evil is, ‘O wretchedman 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, customand inclination and indolence and the
lack of adequate motive weighso heavily that a thorough abandonment of
evil, much more a hearty practice of good, are not to be lookedfor when once
a characterhas been formed. So you young people, take care. And all of us
listen to-
II. The greathope for individual renewal.
The secondtext sets forth a possibility of entire individual renewal, and does
so by a strong metaphor.

36. ‘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 exaggerationaboutthis matter. There are often
things said about the effects of conversionwhich are very far in advance of
reality, and give a handle to caricature. The greatlaw of continuity runs on
through the change ofconversion. Take a man who has been the slave of some
sin. The evil will not ceaseto tempt, nor will the effects of the paston
characterbe annihilated. ‘Whatsoevera 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 greatoutlines of characterdo 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 conceptionof Christ. It implies personalunion 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, forthe centre is shifted. That union
introduces a constantreference to Him and contemplation of His death for us,
it leads to self-abnegation.

37. 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 cannotlive. 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 greatact of
forgiveness. Sinholds men by making them feelas 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 changedif we are
changed. They are the same old things, but seenin a new light, used for new
purposes, disclosing new relations and powers. Earth becomes a schooland
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 defeateda 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.

38. III. The completion in a perfectly renewedcreation.
The renovation here is only partial. Its very incompleteness is prophetic. If
there be this new life in us, it obviously has not reachedits 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 andits
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, betweenwilling and doing. Here the most perfect careeris
like a half-lighted street, with long gaps betweenthe lamps.
The surroundings here are uncongenialto the new creatures. ‘Foxes have
holes’-allcreatures are fitted for their environment; only man, and eminently
renewedman, wanders as a pilgrim, not in his home. The presentframe of
things is for discipline. The schooling over, we burn the rod. So we look for an
external order in full correspondence withthe new nature.
And Christ throned ‘makes all things new.’ How far the old is renewed we
cannot tell, and we need not ask. Enoughthat there shall be a universe in
perfect harmony with the completely renewednature, 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 constrainyou; and look to Christ to renew you.
Whateveryour old self may have been, you may bury it deep in His grave, and
rise with Him to newness oflife. Then you may walk in this old world, new

39. creatures in Christ Jesus, looking forthe blessedhope of entire renewalinto
the perfectlikeness ofHim, the perfectman, in a perfect world, where all old
sorrows and sins have passedawayand 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 renewaland a progressive increaseofever fresh and ever familiar
treasures. The new and the old will be one.
Beginwith trusting to Him to help you to change a deeper blackness thanthat
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 setyou in His own time in a ‘new
heaven and earth, where dwelleth righteousness.’
BensonCommentary
2 Corinthians 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 soulof that man. His understanding is
enlightened, his judgment corrected, andhe has new ideas and conceptions of
things. His conscienceis informed, awakened, and purged from guilt by the
blood of Jesus, Hebrews 9:14. His will is subjectedto 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
passedaway— 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, passionsand appetites.
His whole tenor of action and conversationis 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

40. stand related to him in a new manner, since he was createdanew in Christ
Jesus.
Matthew Henry's Concise Commentary
5:16-21 The renewedman acts upon new principles, by new rules, with new
ends, and in new company. The believer is createdanew; his heart is not
merely setright, but a new heart is given him. He is the workmanship of God,
createdin Christ Jesus unto goodworks. Thoughthe same as a man, he is
changedin his characterand conduct. These words must and do mean more
than an outward reformation. The man who formerly saw no beauty in the
Saviour that he should desire him, now loves him above all things. The heart
of the unregenerate is filled with enmity againstGod, and God is justly
offended with him. Yet there may be reconciliation. Our offended God has
reconciledus to himself by Jesus Christ. By the inspiration of God, the
Scriptures were written, which are the word of reconciliation;showing that
peace has been made by the cross, and how we may be interested therein.
Though God cannot lose by the quarrel, nor gain by the peace, yet he
beseeches sinners to lay aside their enmity, and acceptthe salvation he offers.
Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a
Sacrifice for sin. The end and design of all this was, that we might be made the
righteousness ofGod in him, might be justified freely by the grace of God
through the redemption which is in Christ Jesus. Canany lose, labour, or
suffer too much for Him, who gave his beloved Sonto be the Sacrifice for
their sins, that they might be made the righteousness ofGodin him?
Barnes'Notes on the Bible
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 sustainedentirely by it. John 15:2, "every
branch in me." John 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 John15:5-7, see the note on John 15:2. To be "in Christ"
denotes a more tender and close union; and implies that all our support is

41. 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 ofthe strength and vigor of the parent vine. The word "therefore"
(Ὥστε Hōste)here implies that the reasonwhy 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 Redeemerto which he there refers,
and which was so greatas 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, sensualand polluted yet if
they become Christians they all experience sucha 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 correcttranslationthan 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 ofthe new
creation. The phrase "a new creature" καινὴ κτίσις kainē ktisis) occurs also
in Galatians 6:15. The word rendered "creature" (κτίσις ktisis)means
properly in the New Testament, creation. It denotes:
(1) The act of creating Romans 1:20;
(2) A createdthing, a creature Romans 1:25; and refers:
(a) To the universe, or creationin general;Mark 10:6; Mark 13:9-11;1 Peter
3:4.
(b) To man, mankind; Mark 16:15; Colossians 1:23.
Here it means a new creationin a moral sense, and the phrase new creature is
equivalent to the expressionin Ephesians 4:24, "The new man, which after
God is createdin righteousness andtrue holiness." It means, evidently, that
there is a change produced in the renewedheart of man that is equivalent to

42. the actof 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:
(1) That there is an exertion of divine powerin the conversionof 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 greatas to make it proper to saythat 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 conversionof 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 creationof God - a work of the divine power as
decided and as glorious as when God createdall things out of nothing. There
is no other moral change that takes place onearth 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 powerof God.
Old things are passedaway - The old views in regard to the Messiah, andin
regard to people in general, 2 Corinthians 5:16. But Paul also gives this a
generalform of expression, and says that old things in generalhave passed
away- referring to everything. It was true of all who were converted that old
things had passedaway. And it may include the following things:
(1) In regardto the Jews - that their former prejudices againstChristianity,
their natural pride, and spirit of seducing others; their attachment to their
rites and ceremonies, anddependence on them for salvationhad all passed

43. 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 regardto the Gentiles - their attachment to idols, their love of sin and
degradation, their dependence on their own works, had passedaway, and they
had renouncedall these things, and had come to mingle their hopes with those
of the convertedJews, and with all who were the friends of the Redeemer.
(3) in regardto all, it is also true that old things pass away. Their former
prejudices, opinions, habits, attachments pass away. Their supreme love of
self passesaway. Their love of sins passes away. Theirlove of the world passes
away. Their supreme attachment to their earthly friends rather than God
passes away. Theirlove of sin, their sensuality, pride, vanity, levity, ambition,
passes away. There is a deep and radicalchange on all these subjects - a
change which commences atthe new birth; which is carriedon by progressive
sanctification;and which is consummated at death and in heaven.
continued...
Jamieson-Fausset-BrownBible Commentary
17. Therefore—connectedwith the words in 2Co 5:16, "We know Christ no
more after the flesh." As Christ has entered on His new heavenly life by His
resurrectionand ascension, so all who are "in Christ" (that is, united to Him
by faith as the branch is In the vine) are new creatures (Ro 6:9-11). "New" in
the Greek implies a new nature quite different from anything previously
existing, not merely recent, which is expressedby a different Greek word (Ga
6:15).
creature—literally, "creation,"and so the creature resulting from the
creation(compare Joh 3:3, 5; Eph 2:10; 4:23; Col3:10, 11). As we are "in
Christ," so "Godwas in Christ" (2Co 5:19): hence He is Mediator between
God and us.
old things—selfish, carnalviews (compare 2Co 5:16) of ourselves, of other
men, and of Christ.

44. passedaway—spontaneously, like the snow of early spring [Bengel]before the
advancing sun.
behold—implying an allusion to Isa 43:19;65:17.
Matthew Poole's Commentary
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 greatestchange imaginable, andsuch a one as can be wrought in the soul
by no other powerthan the powerof God. We have the same expression,
Galatians 6:15. The ellipsis of the verb makes some translate it: Let him be a
new creature, supplying estw for esti. But the next words show us, that the
apostle is speaking ofwhat is past:
Old things are passedaway, 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 paganismto 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.
Gill's Exposition of the Entire Bible
Therefore if any man be in Christ,.... There's a secretbeing in Christ from
everlasting;so all that are loved by him, espousedunto him, chosenand
preservedin him, to whom he was a covenanthead, surety, and
representative, are in him, united to him, and one with him; not in such sense
as the Fatheris in him, and the human nature is in him, but as husband and
wife, and head and members are one: and there is an open being in Christ at
conversion, when a man believes in Christ, and gives up himself to him; faith
does not put a man into Christ, but makes him appear to be in him: and such

45. an one "is a new creature";or, as some read it, "let him be a new creature":
who understand being in Christ to be by profession, and the sense this,
whoeveris in the kingdom or church of Christ, who professeshimself to be a
Christian, ought to be a new creature:the Arabic version reads it, "he that is
in the faith of Christ is a new creature". All such who are secretlyin Christ
from everlasting, though as yet some of them may not be new creatures, yet
they shall be sooneror later; and those who are openly in him, or are
convertedpersons, are actually so;they are a new "creation", as the words
may be rendered: , "a new creation", is a phrase often used by the Jewish(h)
doctors, and is applied by the apostle to converted persons;and designs not an
outward reformation of life and manners, but an inward principle of grace,
which is a creature, a creationwork, and so not man's, but God's;and in
which man is purely passive, as he was in his first creation; and this is a new
creature, or a new man, in oppositionto, and distinction from the old man, the
corruption of nature; and because it is something anew implanted in the soul,
which never was there before;it is not a working upon, and an improvement
of the old principles of nature, but an implantation of new principles of grace
and holiness;here is a new heart, and a new spirit, and in them new light and
life, new affections and desires, new delights and joys; here are new eyes to see
with, new ears to hear with, new feet to walk, and new hands to work and act
with:
old things are passedaway:the old course of living, the old wayof serving
God, whether among Jews or Gentiles;the old legalrighteousness, old
companions and acquaintance are dropped; and all external things, as riches,
honours, learning, knowledge, former sentiments of religion, are relinquished:
behold, all things are become new; there is a new course oflife, both of faith
and holiness;a new way of serving God through Christ by the Spirit, and
from principles of grace;a new, another, and better righteousness is received
and embraced;new companions are sought after, and delighted in; new
riches, honours, glory, a new Jerusalem, yea, new heavens, and a new earth,
are expectedby new creatures:or the sense of the whole may be this, if any
man is entered into the kingdom of God, into the Gospeldispensation, into a
Gospelchurch state, which seems to be the sense ofthe phrase "in Christ", in
Galatians 3:28 he is become a new creature, or is gotinto a new creation, as it

46. were into a new world, whether he be a Jew or a Gentile; for with respectto
the former state of either, "old things are passedaway";if a Jew, the whole
Mosaic economyis abolished; the former covenantis waxen old, and vanished
away;the old ordinances of circumcisionand the passoverare no more; the
daily sacrifice is ceased, andall the other sacrifices are atan end, Christ, the
greatsacrifice, being offered up; the priesthood of Aaron is antiquated, there
is a change of it, and of the whole law; the observance ofholy, days, new
moons and sabbaths, is over; the whole ceremoniallaw is at end; all the
shadows ofit are fled and gone, the things they were shadows of being come
by Christ, the sum and substance of them; and there is no more a serving God
in the oldness of the letter, but in the newness ofthe Spirit: and if a Gentile, all
the former idols he worshipped he turns from, and his language is, "what
have I to do any more with idols? or what agreementhath the temple of God
with idols?" all former sacrifices, superstitious rites and ceremonies, with
which he worshipped them, are relinquished by him; with all other
Heathenish customs, rules, and methods of conduct he had been used to:
"behold, all things are become new";to the one, and to the other; the Gospel
dispensationis a new state of things; a new form of church state is erected, not
national, as among the Jews, but congregational, consisting ofpersons
gatheredout of the world, and anew embodied together;new ordinances are
appointed, which were never in use before, as baptism and the Lord's supper;
a new and living way is opened by the blood of Christ into the holiest of all,
not by the means of slain beasts, as among the Jews, norby petty deities as
with the Gentiles;a new commandment of love is enjoined all the followers of
the Lamb; and another name is given them, a new name, which the mouth of
the Lord their God has named, not of Jews nor Gentiles, but of Christians;
and new songs are put into their mouths, even praise to God: in short, the
Gospelchurch state seems to be, as it were, a new creation, and perhaps is
meant by the new heavens and new earth, Isaiah65:15 as wellas those who
are the proper members of it, are new creatures in the sense before given.
(h) T. Hieros. Roshhashana, fol. 59. 3. Vajikra Rabba, fol. 170. 4. Bemidbar
Rabba, fol, 202. 3. Cosri, fol. 62. 2. & R. Levi ben Gersomin Exod, fol. 108. 1.
Tzeror Hammor, fol. 121. 2.
Geneva Study Bible

47. {11} Therefore if any man be in Christ, he is a {o} new creature:old things are
passedaway;behold, all things are become new.
(11) An exhortation for every man who is renewedwith the Spirit of Christ to
meditate on heavenly things, and not earthly.
(o) As a thing made new by God, for though a man is not newly createdwhen
God gives him the spirit of regeneration, but only his qualities are changed,
yet nonetheless it pleasedthe Holy Spirit to speak so, to teachus that we must
attribute all things to the glory of God. Not that we are as rocks orstones, but
because Godcreates in us both the will to will well, and the power to do well.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
2 Corinthians 5:17. Inference from 2 Corinthians 5:16. If, namely, the state of
matters is such as is stated in 2 Corinthians 5:16, that now we no longer know
any one as respects his human appearance, andeven a knowledge ofChrist of
that nature, once cherished, no longerexists with us, it follows that the
adherents of Christ, who are raised above such a knowledge ofChrist 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 assignedas ground of the changed knowledge the changedquality
of the objects of knowledge.He might also, with just as much logicalaccuracy,
infer, from the fact of the knowledge being no longer κατὰ σάρκα, that the
objects of knowledge couldno 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 oppositionto
Hofmann’s objection).
ἐν Χριστῷ] a Christian; for through faith Christ is the element in which we
live and mov.

48. καινὴ κτίσις] for the pre-Christian condition, spiritual and moral, is abolished
and done awayby God through the union of man with Christ (2 Corinthians
5:18; Ephesians 2:10; Ephesians 4:21; Colossians 3:9-10;Romans 6:6), and
the spiritual nature and life of the believer are constituted quite anew (comp.
2 Corinthians 5:14-15), so that Christ Himself lives in him (Galatians 2:20)
through His Spirit (Romans 8:9 f.). See on Galatians 6:15. The form of the
expression(its idea is not different from the παλιγγενεσία, Titus 3:5; John 3:3;
Jam 1:18) is Rabbinical; for the Rabbins also regardedthe man convertedto
Judaism as ‫הירב‬ ‫.השדח‬ See Schoettgen, Hor. I. pp. 328, 704 f., and Wetstei.
τὰ ἀρχαῖα παρῆλθενκ.τ.λ.]Epexegesisofκαινὴ κτίσις; the old, the pre-
Christian nature and life, the pre-Christian spiritual constitution of man, is
passedaway;behold the whole—the whole state of man’s personallife—has
become new.[236]There is too slight a resemblance for us to assume for
certain a reminiscence ofIsaiah 43:18 f., or Isaiah 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. 2 Corinthians 6:9), as wellas by the emphatically prefixed
γέγονε (comp. 2 Corinthians 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 takenas masculine:
“siquis ergo mecum estin Christo regeneratus,”Cornelius a Lapide), has
againstit 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 accountedfor.
[236]Not only in reference to sin is the old passedawayand everything
become new (Theodoret:τὸ τῆς ἁμαρτίας ἀπεκδυσάμεθα γῆρας), but also—

49. certainly, however, in consequenceofthe reconciliationappropriated in
faith—in relation to the knowledge and consciousnessofsalvation, as wellas
to the whole tendency of dispositionand will. Chrysostomand 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.
Expositor's Greek Testament
2 Corinthians 5:17-19. IN CHRIST ALL IS NEW, AS FROM GOD WHO
RECONCILED THE WORLD TO HIMSELF IN CHRIST.
Cambridge Bible for Schools andColleges
17. Therefore]i.e. as a conclusionfrom 2 Corinthians 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 Romans 16:7;
Galatians 1:22; and chap. 2 Corinthians 12:2.
he is a new creature] These words may be rendered there is a new creation,
i.e. a new creationtakes place within him. Whosoeveris united to Christ by
faith, possessesin himself the gift of a Divine, regenerated, spiritual humanity
which Christ gives through his Spirit (cf. John 5:21; John 6:33; John 6:39-40;
John 6:54; John 6:57; 1 Corinthians 15:45;1 Peter1:3; 1 Peter2:2; and 2
Peter1:4. Also chap. 2 Corinthians 1:21-22, 2 Corinthians 3:18, 2 Corinthians
4:11, 2 Corinthians 5:5). This life, which he possessednot before, is in facta
new creationof the whole man, “not to be distinguished from regeneration.”
Meyer. So also Chrysostom. Cf. John 1:13; John 3:3; John 3:5; Titus 3:5. The
margin of the A. V. renders let him be, which is grammatically admissible, but
hardly suits the context.

50. old things] Literally, the old things. Cf. the ‘old man,’ Romans 6:6; Ephesians
4:22; Colossians3:9; the ‘former conversation’ or manner of living, before the
soul was dominated by the Spirit of Christ.
are pastaway] Literally, passedaway, i.e. at the moment of conversion. But as
the Deanof Peterboroughhas shewn in the Expositor, Vol. vii. pp. 261–263,
this strict use of the aorist cannotbe always pressedin Hebraistic Greek.
behold, all things are become new] Many MSS., versions and recent editors
omit ‘all things.’ The passagethen stands ‘behold, they are become new.’ If
we acceptthis reading, the passagespeaks more clearlyof a conversionof 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. Isaiah43:18-19;
Revelation21:5.
Bengel's Gnomen
2 Corinthians 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 Godin Christ, 2 Corinthians 5:19; Christ,
therefore, is the Mediatorand Reconcilerbetweenus 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 Galatians
6:15; Ephesians 4:24; Colossians 3:10.—τὰἀρχαῖα,oldthings) This term
implies some degree of contempt. See Gregor. Thaum. Paneg. cum annot., p.
122, 240.—παòρῆλθεν, are passedaway)Spontaneously, like snow in early
spring.—ἰδοὺ, behold) used to point out something before us.
Pulpit Commentary