2 Coríntios 5

2 Coríntios 5:17

Wesley comments on new things - He has new life, new senses, new faculties, new affections, new appetites, new ideas and conceptions. His whole tenor of action and conversation is new, and he lives, as it were, in a new world. God, men, the whole creation, heaven, earth, and all therein, appear in a new light, and stand related to him in a new manner, since he was created anew in Christ Jesus. (Explanatory Notes upon the New Testament) Comment: Beloved of God, surely you have had the subjective experience about which Wesley comments -- Have you not gotten up before the sunrise, only to watch the glorious rays begin to pierce the variegated cloud formations like so many "light daggers". And seeing such a "light show" you were struck with awe for you knew that it pointed so clearly to the incomparable, yea even incomprehensible, majesty and glory of your Most High God?! (Ps 19:1,2) A sunrise (or sunsets, storms, mountains, rivers, oceans, etc, etc) can never be looked at the same way after one has become a "new creation" in Christ. Are these sights which all "appear in a new light" not but a "preview of coming attractions" for all the sons and daughters of God? Amen! Matthew Henry rightly observes that "Regenerating grace creates a new world in the soul… The renewed man acts from new principles, by new rules, with new ends, and in new company. ESV Study Bible - The redemption of a people who now live for Christ by living for others, effected by the power of the Spirit. Johann Bengel - Not only is the Christian himself something new; but as he knows Christ Himself, not according to the flesh, but according to the power of His life and resurrection, so he contemplates and estimates himself and all things according to that new condition. Concerning this subject, see Gal 6:15; Eph 4:24; Col 3:10.(2 Corinthians 5 Commentary). C H Spurgeon emphasizes what the new creature is not by asking… Have you never read, "That which is born of the flesh is flesh" (Jn 3:6)? Before long the flesh will perish, and from it you will reap corruption (Gal 6:8). Only "that which is born of the Spirit is spirit" (Jn 3:6); the joy is that the spirit will live, and of it you will reap life everlasting. Whether you are a professor of religion or not, I beseech you, ask yourself— Have I felt the power of the Spirit of God? Is the life that is within you the result of the fermentation of your own natural desires? Or is it a new element, infused, imparted, implanted from above? Is your spiritual life a heavenly creation? Have you been created anew in Christ Jesus? Have you been born again by divine power? Ordinary religion is nature gilded over with a thin layer of what is thought to be grace. Sinners have polished themselves up, and brushed off the worst of the rust and the filth, and they think their old nature is as good as new. This touching-up and repairing of the Old Man is all very well; but it falls, short of what is needed. You may wash the face and hands of Ishmael as much as you please, but you cannot make him into Isaac. You may improve nature, and the more you do so the better for certain temporary purposes; but you cannot raise it into grace. There is a distinction at the very fountain-head between the stream which rises in the bog of fallen humanity, and the river which proceeds from the throne of God. (According to Promise: or, The Lord's Method of Dealing with His Chosen People) Horatius Bonar has some convicting comments on 2Corinthians 5:17 writing that… It is usual to make this affirmation of the apostle refer merely to the change of nature which takes place in conversion. For then the renewal of man's whole being is effected; the "inner man" undergoes a total transformation; the old man passes away, and the new man comes in his place. In all parts of being we experience a change, save in these "vile bodies," (Php 3:20KJV-+) whose renewal is not to be looked for until the appearing of the Lord. That the words include and imply all this there can be no doubt. For all that is excellent in the matter of restoration must begin with the individual man, and must begin, too, with the innermost region of the individual man. Hence it is written, "Except a man be born again he cannot see the kingdom of God," (Jn 3:3, 5) intimating that all true connection with the coming kingdom must begin with personal renewal. "In Christ," "a new creature," how much do these words imply! How complete the inward transformation which they describe! What condemnation do they pronounce upon the shallow, meager religion so common among us, making us feel that hardly any description of its professors could be more exaggerated or unreal than that of being "in Christ," and "new creatures." Take yon member of the Church. He wears the garb and bears the name of Christ. He is a fair average specimen of a large class. He has the reputation of being a Christian; yet he is fond of the world; he grasps at its gold; he loves its fashionable gaiety; he reads its novels; he frequents its haunts of amusement; he enjoys its company; he relishes its foolish talking and jesting—is he "a new creature," is he "in Christ Jesus?" (cp Titus 1:16-+) Is it possible that, with so much worldliness, so much selfishness (Php 2:3-+, Php 2:4-+), so much self-indulgence (Gal 5:17-+), so much pleasing of the flesh (Ro 8:7, 8-+), he can have been "begotten again," (1Pe 1:3KJV-+) whatever his profession may be? (cp Jas 4:4-+, 1Jn 2:15-+, 1Jn 2:16-+, 1Jn 2:17-+) "In Christ!" How mighty the expression! How singular, yet how exact the description! "In Christ," then, out of the world. "In Christ," then, out of self! "In Christ," then, no more in the flesh, no more in sin, no more in vanity, no more in darkness, no more in the crooked paths of the god of this world (2Co 4:4). "A new creature!"—then, from the very root of being, upward throughout all its branches, a marvelous change has taken place, a change which nothing can fitly describe, save the creating of all things out of nothing at the beginning, or the new-creating of this corrupted world into a glorious earth and heaven, when the Lord returns to take possession of it as his kingdom forever. "A new creature!"—then old feelings, old habits, old tastes, old hopes, old joys, old sorrows, old haunts, old companionships—all are gone! Old things have passed away, all things have become new. Christ in us (cp Jn 6:56, 14:20, 23), and we in Christ—how thorough and profound, the change must have been! "Christ formed (morphoo = Christ now living in us is to be seen in the outward expression of our new "Resident" nature) in us," (Gal 4:19, cp Ro 8:29-+) no, "in us the hope of glory;" (Col 1:27-+) and we created in Christ unto good works (Ep 2:10KJV-+) after the very likeness of incarnate Godhead—how inconceivably glorious the renewal—the transfiguration wrought in us—for nothing short of transfiguration is it, considered even in its general and most common aspect. But the expression is a peculiar one, and worthy of our careful notice. It is not, "If any man be a new creature, he is in Christ Jesus;" as if the being in Christ were merely a result of his being a new creature; but it is, "If any man be in Christ, he is a new creature;" implying that it is his indwelling in Christ that makes him a new creature, and that this newness of being springs from his being in Christ. It is the soil of paradise alone, that can produce the trees of righteousness (cp Is 61:3KJV), so it is our being "rooted in Christ" (Col 2:7-+) that gives birth and growth to the new creation. It is not the tree that makes the soil—but the soil the tree. What would even the vine, or the fig, or the pomegranate, be, if planted on the bare rock, or the salt, grey sand? Let us then mark the words—"If any man be in Christ, he is a new creature." It is his grafting into Christ that has made him what he is. Christ himself is the soil in which the Holy Spirit plants, with his own hand, the trees that grow up and flourish in the courts of our God. But the words are even more peculiar than our translation shows. Literally rendered, they give this sense, "If any man be in Christ, there is a new creation,"—that is, a new creation is the result; a creation not less perfect or majestic than that which the prophet announces, "Behold, I create new heavens and a new earth;" (Isa 65:17) or than that which Christ himself proclaims, when it is said, "He who sat upon the throne said, Behold, I make all things new." (Re 21:5-+) Thus, then, in the case of the man who is in Christ Jesus, there is "a new creation,"—a new creation within, a new creation without—a new creation already in part accomplished—but waiting its blessed consummation when the great Creator returns in glory to complete His handiwork within and without, in soul and in body, in heaven and in earth. (cp "future aspect of redemption" - Ro 8:19-+, Ro 8:23-+, Ep 1:13, 14-+, Ep 4:30-+, Ga 5:5, cp Php 3:20, 21-+) Let us look, then, at this new creation… as it is within us… The new creation within us. This I do not confine to the mere renewing of our moral nature. It seems to take a wider range. (1.) First of all, it points to our new standing before God. If I am a new creature in Christ, then I stand before God, not in myself—but in Christ. He sees no longer me—but only Him in Whom I am—Him who represents me, Christ Jesus, my Substitute and Surety (ground for confidence and security). In believing, I have become so identified with the Son of His love, that the favor with which He regards Him (Mt 3:17) passes over to me, and rests, like the sunshine of the new heavens, upon me. In Christ, and through Christ (See study of through Him = through Christ), I have acquired a new standing before the Father. I am "accepted in the beloved." (Eph 1:6KJV-+) My old standing, that is, that of distance, and disfavor, and condemnation, is wholly removed, and I am brought into one of nearness, and acceptance, and pardon—I am made to occupy a new footing, just as if my old one had never been. Old guilt, heavy as the mountain, vanishes; old dread, gloomy as midnight, passes off; old fear, dark as hell, gives place to the joyful confidence arising from forgiveness and reconciliation, and the complete blotting out of sin. All things are made new. I have changed my standing before God; and that simply in consequence of that oneness between me and Christ, which has been established, through my believing the record given concerning Him (See study of The Oneness of Covenant). I come to Him on a new footing, for I am "in Christ," and in me there has been a new creation. (2.) It points to our new relationship to God. If I am a new creature, then I no longer bear the same relationship to God. My old connection has been dissolved, and a new one established. I was an alien once (Col 1:21, 22-+, Ro 5:10-+, "haters of God" Ro 1:30-+, Ro 8:7-+), I am now a son (Col 1:21, 22-+, Ro 5:10-+, Ga 4:4, 5); and as a son, have the privilege of closest fellowship. Every vestige of estrangement between us is gone (Ed: Beloved if you are like me, you may need to read that statement again!). At every point, instead of barriers rising up to separate and repel; there are links, knitting us together in happiest, closest union. Enmity is gone on my part, displeasure on His. He calls me son, I call Him Father (Gal 4:6, Ro 8:15-+). Paternal love comes down on His part, filial love goes up on mine. The most entire mutual confidence has been established between us. No more a stranger and a foreigner, I am become a fellow-citizen with the saints, and of the household of God (Ep 2:19-+), every cloud being withdrawn that could cast a single shadow upon the simple gladness of our happy communion. There has been truly a new creation; "old things have passed away, all things have become new." Our new relationship is for eternity. He is eternally my Father; and I am eternally His son. (3.) It points to the spiritual renewal of the whole inner man. In this respect the new creation has done wonders indeed. It has not only broken my chains, and given me the liberty of the heavenly adoption—but it has altered the whole frame and bent of my being, so that, as formerly, by the law of my old nature, I sought the things of this world, so now, by the necessity of my new nature, I seek the things above (Col 3:1-+, Col 3:2-+). Sin has become hateful, holiness supremely attractive. The flesh has lost its power, the Spirit has gotten dominion (Ga 5:17-+). The vision has been purged, so that now I see everything as with a new eye; the evil, with an eye that loathes it; the good, with an eye that loves it. I approach everything with new feelings, new tastes, new sympathies and antipathies. I behold everything in a new light, and from a new position and point of view. Myself, this world, the world to come, God and Christ, and the everlasting joys—all these are to me now what they have never been before. My whole inner man has changed respecting them. There has been a new creation. Oh, the unimaginable blessedness of those on whom this new creation has taken place! Oh, the unutterable, the endless misery of those on whom no change has passed, in whom old things still remain, and who shall be left forever to the dominion of that old nature, in which there is the love of sin and the hatred of Christ, and the enmity to God—and all that can fill the soul with woe and darkness; all that can create a hell to man or devil—a hell within and a hell without; a hell, with its consuming fire and its everlasting curse; a hell, with its despair and darkness, and incurable remorse; a hell, with all the memories of quickened conscience, and the stings of its undying worm (Mk 9:48); a hell, with its separation from heaven and all holy beings (2Th 1:9); a hell, with its weeping, and wailing, and gnashing of teeth! (Mt 8:12, 22:13, 24:51, Lk 13:28) Pulpit Commentary homily - A New Creature - I. How the newness originates. 1. The believer has died with Christ. (2Co 5:14.) Christ is his Substitute, has borne his sins, has made complete satisfaction for his guilt. By faith he is so united to Christ that what Christ has done is imputed to him. He is thus new in relation to God. He was condemned; now he is justified. 2. The believer partakes of the life of Christ. He is “risen with Christ” (Col. 3:1). He has received the Spirit of Christ. Having been justified, he is now being sanctified. The likeness of the Redeemer is being wrought upon and in him by the Holy Ghost. There is thus a “new creation.” The old life was a life of sin, but the new life to which he has risen is a life of righteousness. The love of Christ constrains him (2Co 5:14) 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” (2Co 5:17). There is no part of the believer’s life from which the newness should be absent. Whilst not yet perfect, manifestly a great change has taken place: “Old things are passed away” (2Co 5:17). III. This newness furnishes a test. What have we more than our profession of Christianity? Have we been transformed; made new creatures? “Ye must be born again” (Jn 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 test is beyond appeal. The sentence of the judgment will proceed upon the assumption of its infallibility (2Co 5:10). All men in Christ become new creatures. “It any man,” etc. A decided change takes place in the best as well as in the worst. All men may become new creatures in Christ. The vilest can be re-created equally with the most moral. This newness is not to be waited for till we enter another world. It belongs to this sphere in which we now are. Unless we are new creatures in this world we shall not be new creatures in another. It is on earth that “new creatures” are specially needed.—H. (The pulpit commentary) Thomas Watson When the truth of grace is in the heart—the beauty of grace is seen in the walk! Thomas Brooks on the new things that have come… In every saved person, there are many divine miracles; there is … a dead man—restored to life, a dumb man—restored to speech, a blind man—restored to sight, a deaf man—restored to hearing, a lame man—restored to walking, a man possessed with devils—possessed with grace, a heart of stone—turned into a heart of flesh, and a life of wickedness—turned into a life of holiness. Thomas Brooks (Paradise Opened) on 2Cor 5:17 A new creature has… a new judgment, a new will, new affections, new thoughts, new company, new choices, new laws, new ways, new works, etc. A new creature is a changed creature throughout. The new creature includes a new light, a new sight, a new understanding. The new creature sees sin to be the greatest evil, and Christ and holiness to be the chief good. When a man is a new creature, he has a new judgment and opinion—he looks upon God as his only happiness, and Christ as his all in all, and upon the ways of God as ways of pleasantness. The new man has new cares, new requests, new desires, "Oh that my heart may be adorned with grace!" The new man is a man of new principles. If you make a serious inspection into his soul, you shall find a principle … of faith, of repentance, of holiness, of love, of contentment, of patience, etc. The new man experiences a new combat and conflict in his soul. "The flesh lusts against the spirit, and the spirit lusts against the flesh." He combats with all sorts of known sins—whether they are great or small, inward or outward, whether they are the sins of the heart or the sins of the life. This conflict in the new man is a daily conflict, a constant conflict. The new creature can never, the new creature will never, be at peace with sin; sin and the new creature will fight it out to the death. The new creature will never be brought into a league of friendship with sin. The new man is a man of a new life. A new life always attends a new heart. You see it in Paul, Mary Magdalene, Zaccheus, the jailor, and all the others that are upon Scripture record. The new man has new society, new company. Holy society is the only society for people with holy hearts, and in that society can no man delight, until God renews his heart by grace. The new man walks by a new rule, which is the written Word of God. This rule he sets up for all matters of faith, and for all matters of practice. Well, friends, whatever you do forget, be sure that forever you remember this—that none can or shall be glorious creatures, but such as by grace are made new creatures. Octavius Winslow on 2Co 5:17 as related to the new birth… (Octavius Winslow, "From Grace to Glory" 1864) How comprehensive the words--how vast the change! The effect produced by the new birth is radical and thorough: The HEART, once so hateful and hating--has now become a fountain of sweet waters, transmitting its pure and holy streams throughout the whole soul, changing the entire conduct of the individual, and working out, in its degree, a universal holiness of his whole being. The WORLD he once loved--is now as a crucified thing. The PLEASURES he once indulged--have lost their charm. The SINS he once committed--are now loathed and forsaken. The SOCIETY he once enjoyed--no longer attracts or pleases. The new birth will be manifest in our Christlike temper and mind and spirit … the moroseness and churlishness, the pride and selfishness, the worldliness and frivolity, the levity and man-pleasing, which cropped up so luxuriantly from the soil of our unsanctified heart--will now, in a great measure be supplanted by the fruits of righteousness springing from a heart which has been changed, sanctified, and occupied by the Spirit of God. The walk and conversation of a renewed man, will be the outward and visible reflection of an inward and invisible grace. As a parent, and as a child, as a brother, a sister--so let your light shine, so let your life evidence its reality, so let your religion be visible in its lowliness and gentleness, its lovable and loving spirit, as to command from all who see it, the admiring exclamation, "Behold! he is a new creature; old things have passed away; all things are become new!" Octavius Winslow… A believer's experience of the truth of God is no mere fancy. However severely experimental godliness may have been stigmatized by an unrenewed world, as the offspring of a morbid imagination, the product of an enthusiastic mind, "he that believes in the Son of God has the witness in himself," (1Jn 5:10) that he has yielded the consent of his judgment and his affections to no "cunningly-devised fable." (2Pe 1:16KJV) A sense of sin- brokenness and contrition before God- faith in the atoning blood of Christ- a sweet consciousness of pardon, acceptance, adoption, and joy in the Holy Spirit, are no mere hallucinations of a disordered mind. To read one's pardon, fully, fairly written out- to look up to God as one accepted, adopted, to feel the spirit going out to Him in filial love and confidence, breathing its tender and endearing epithet, "Abba, Father," (Ro 8:15, Gal 4:6)- to refer every trial, cross, and dispensation of His providence to His tender and unchangeable love- to have one's will, naturally so rebellious and perverse, completely absorbed in His (see definition of doulos)- to be as a weaned child, simply and unreservedly yielded up to His disposal, and to live in the patient waiting for the glory that is to be revealed (1Pe 5:1)- oh, this is reality, sweet, blessed, solemn reality! Holy and happy is that man whose heart is not a stranger to these truths. (Morning Thoughts) Octavius Winslow - Oh, how changed a man is he now! "Therefore if any man is in Christ, he is a new creature; old things have passed away; behold, all things are become new!" 2 Corinthians 5:17 Originally shaped in iniquity, and conceived in sin--the love of sin and the hatred of holiness are born with us. But when by the Holy Spirit we are born again, this original and natural love of sin and hatred of holiness are reversed! A new and heavenly principle is implanted which leads the regenerate to hate sin and love holiness. Now, it is in this divine principle that the love of holiness in the believer is implanted--and a power in antagonism to sin is implanted in his heart. What a reverse now transpires! The regenerate now love what they once hated--and hate what they once loved! We loved sin, lived in sin, in some of its many forms … intellectual sin, gross sin, refined sin, open sin, secret sin, the lust of the flesh, the lust of the eye, the pride of life, the power of Mammon, the fascination of the world, the idolatry of the creature, the love of SELF. Some, or all these forms of sin maintained the supremacy, and held their unbroken, undisputed rule. Oh, how changed a man is he now! The sins which he once committed, the objects which he once loved, the tastes which he once cultivated, the sensualities in which he once indulged, have lost their power … to fascinate, to please, to enthrall. Oswald Chambers - The Transfigured Life - What idea have you of the salvation of your soul? The experience of salvation means that in your actual life things are really altered, you no longer look at things as you used to; your desires are new, old things have lost their power. One of the touchstones of experience is - Has God altered the thing that matters? If you still hanker after the old things, it is absurd to talk about being born from above, you are juggling with yourself. If you are born again, the Spirit of God makes the alteration manifest in your actual life and reasoning, and when the crisis comes you are the most amazed person on earth at the wonderful difference there is in you. There is no possibility of imagining that you did it. It is this complete and amazing alteration that is the evidence that you are a saved soul. What difference has my salvation and sanctification made? For instance, can I stand in the light of 1 Corinthians 13, or do I have to shuffle? The salvation that is worked out in me by the Holy Ghost emancipates me entirely, and as long as I walk in the light as God is in the light, He sees nothing to censure because His life is working out in every particular, not to my consciousness, but deeper than my consciousness. Oswald Chambers - Not a Bit of It! - Our Lord never nurses our prejudices, He mortifies them, runs clean athwart them. We imagine that God has a special interest in our particular prejudices; we are quite sure that God will never deal with us as He has to deal with other people. "God must deal with other people in a very stern way, but of course He knows that my prejudices are all right." We have to learn - "Not a bit of it!" Instead of God being on the side of our prejudices, He is deliberately wiping them out. It is part of our moral education to have our prejudices run straight across by His providence, and to watch how He does it. God pays no respect to anything we bring to Him. There is only one thing God wants of us, and that is our unconditional surrender. When we are born again, the Holy Spirit begins to work His new creation in us, and there will come a time when there is not a bit of the old order left, the old solemnity goes, the old attitude to things goes, and "all things are of God." How are we going to get the life that has no lust, no self-interest, no sensitiveness to pokes, the love that is not provoked, that thinketh no evil, that is always kind? The only way is by allowing not a bit of the old life to be left; but only simple perfect trust in God, such trust that we no longer want God's blessings, but only want Himself. Have we come to the place where God can withdraw His blessings and it does not affect our trust in Him? When once we see God at work, we will never bother our heads about things that happen, because we are actually trusting in our Father in Heaven Whom the world cannot see. RESTORED ARTWORK - A woman who restores valuable paintings says many works of art that seem hopelessly damaged can be saved by an expert. Rebecca McLain has brought color and life back to dulled oil paintings by carefully removing dirt and discolored varnish. But she has also seen the damage done when people attempt to clean their own soiled art with oven cleaner or abrasive powders. Her advice? If you value the art, take it to an expert in restoration. The same need exists in lives soiled by sin. Our efforts at ridding ourselves of the guilt and defilement of sinful actions and attitudes often end in frustration and despair. In our attempts to get rid of guilt, we sometimes blame others. Or we simply give up, thinking that we cannot be any different. FROM BLOT TO BEAUTY - A handkerchief made of very valuable material was ruined by an indelible ink blot. The owner could no longer proudly display her prized possession, so she sadly showed it to English art critic and painter John Ruskin. He took it, and with remarkable skill made that ugly ink blot the center of a beautiful design. The woman’s handkerchief was then far more valuable than before. God our Maker faced a situation something like that of the artist, except that the problem was immeasurably greater. Adam was God’s supreme creation, but he had ruined himself by sin. With his original perfection stained and disfigured, he was fit only to be eternally discarded. But by the amazing strategy of the cross, our gracious God, the Supreme Artist, took ruined sinners and recreated them to reflect the beauty of Christ’s holiness. Dear Lord, take up the tangled strands, Where we have wrought in vain, That by the skill of Thy dear hands Some beauty may remain. —Burroughs © 1920 Homer A. Rodeheaver. Only God can transform a sin-stained soul into a masterpiece of grace. LIFE CHANGING GRACE - William James, Harvard University's famous professor of philosophy and psychology, once stated that after age 30 we become set like plaster and never change. But he was wrong. We can and do change. John D. Rockefeller had become the world's only billionaire. But he was a miserable man who couldn't sleep, who was unloved, and who needed bodyguards. Then at age 53 he was stricken with a rare disease. He lost all his hair, and his body became shrunken. He was given a year or so to live. Rockefeller started thinking about eternal issues, and suddenly he began to change. He gave away his money to help churches and the poor. He established the Rockefeller Foundation, which has underwritten critical health research. His health improved, and contrary to the doctor's prediction, he lived to be 98. If a man could undergo such a physical and emotional change, how can we doubt that God by His grace and power can transform us spiritually? The Bible says that anyone who believes in Jesus Christ and His sin-atoning, guilt-cleansing death will become a new creation (2Cor. 5:17). Lord, now indeed I find Thy power, and Thine alone, Can change the leper's spots, And melt the heart of stone. --Hall Salvation is more than a reformation of habits; It's a transformation of character. J. C. Ryle (Alive or Dead?) "Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new!" 2Corinthians 5:17 Whatever part of the globe we live in, our eyes need to be opened—naturally we never see our sinfulness, guilt, and danger. Whatever nation we belong to, our understandings need to be enlightened—naturally we know little or nothing of the plan of salvation. Like the Babel-builders, we think to get to heaven our own way. Whatever church we may belong to, our wills need to be bent in the right direction—naturally we would never choose the things which are for our peace; we would never come to Christ. Whatever be our rank in life, our affections need to be turned to things above—naturally we only set them on things below, earthly, sensual, short-lived and vain. Pride must give place to humility; self-righteousness to self-abasement; carelessness to seriousness; worldliness to holiness; unbelief to faith. Satan's dominion must be put down within us—and the kingdom of God set up. Self must be crucified—and Christ must reign. Until these things come to pass, we are as dead as stones. When these things begin to take place, and not until then, we are spiritually alive. The true Christian knows all this by experience. He loves the things that once he hated, and hates the things that once he loved. He has … new habits, new companions, new ways, new tastes, new feelings, new opinions, new sorrows, new joys, new concerns, new pleasures, new hopes, new fears. In short, the whole bias and current of his being is changed. Ask his nearest relatives and friends, and they would bear witness to it. Whether they liked it or not, they would be obliged to confess he was no longer the same person. Once he could see no beauty and excellence in the Lord Jesus Christ. Now he would tell you that He is … the pearl above all price, the chief among ten thousand, his Redeemer, his Advocate, his Priest, his King, his Physician, his Shepherd, his Friend, his All. Once he thought lightly about sin. He could not see the necessity of being so particular about it. He could not think a man's words, and thoughts, and actions, were of such importance, and required such watchfulness. Now he would tell you sin is the abominable thing which he hates—the sorrow and burden of his life. He longs to be more holy. Once he cared only for this world … its pleasures, its business, its occupations, its rewards. Now he looks upon it as an empty, unsatisfying place. His treasure is in heaven. His home is beyond the grave. Charles Simeon's sermon on 2Cor 5:15 THE CHRISTIAN A NEW CREATURE A FAITHFUL discharge of our duty to God has in every age rather provoked the displeasure, than conciliated the favour, of a wicked world. The most eminent characters, instead of escaping censure by means of their distinguished piety, have on the contrary incurred the greatest portion of obloquy and reproach. It was thus that St. Paul’s love and zeal were requited by many at Corinth; he was deemed “beside himself.” But indifferent both to their censure and applause, he declared to them the motives by which he was actuated; he told them plainly that he was under the constraining influence of the love of Christ, and that, however strange his views and actions might appear, they, if they were Christians indeed, would certainly adopt and imitate them; their present views and habits would pass away, and all become new. In the words of the text we have the character of a Christian, I. Figuratively expressed— A man is said to be “in Christ,” when he is engrafted into him as a branch of the living vine, or, in other words, when he truly believes in Christ: he is then a Christian. But in order to shew what a change every man experiences when he becomes a Christian, the Apostle says of him that he is “a new creation.” In this term there is a reference to the creation of the world, which may be considered as a type or pattern of that work which God performs in the hearts of his people. The correspondence between them may be seen in the manner, the order, and the end of their formation— 1. In the manner— [The world was created by God, according to his own sovereign will, without the intervention of human aid: and, though brought into existence in a moment, was gradually perfected in its various parts. Thus the souls of God’s people are regenerated purely by the sovereign will of God, and entirely through the agency of his word and Spirit; though they use the appointed means, it is God alone that renders those means effectual; “He who made the light to shine out of darkness, shines into their hearts to give them the knowledge of his glory in the face of Jesus Christ.” There is an instant of time, however unknown to us, when the new man as well as the old, receives the vital principle; a moment, wherein we are “quickened from the dead,” and “pass from death unto life:” but the work of grace is carried on in a constant progression, and “the inward man is renewed day by day.”] 2. In the order— [Light was the first thing that was produced in the material world: and, after that, the confused chaos was reduced to such a state as that there should be an harmony in all the parts, and a subserviency in each to the good of the whole. Thus light is first darted into the mind of the regenerate man; a view of his guilt and misery is given to him, and then his disorderly passions, which blinded his judgment and sensualized his soul, are rendered subject to reason and religion.] 3. In the end— [The world was formed by God for his own glory: as all things were by him, so also were they for him, It is for this end also that he renews the souls of men after his own image. He rejoices indeed in the good of his creatures, and in a subordinate measure may propose that as the end of his dispensations: but we are assured his principal intent is, to shew forth the exceeding riches of his own grace, and to exalt himself in the eyes of his redeemed people.] We are at no loss to understand the preceding figure, since we have, in the text, its import, II. Plainly declared— Justly is a work of grace represented as a new creation; for, as in the reduction of the confused chaos to order and beauty, so also in the restoration of the soul after God’s image, “old things pass away and all things become new.” The Christian experiences this change, 1. In his views of every important subject— [He once judged sin to be a light and venial evil: if it were of a very gross nature indeed, or committed against himself in particular, he might feel some indignation against it: but if it were not reprobated by the world, or injurious to himself, he would behold it without sorrow and practise it without remorse. But very different are his views of it when once his eyes are opened to behold it in its true colours: it then appears to him as base, loathsome, abominable: he hates it from his inmost soul: he desires deliverance from it as much as from hell itself: he would not harbour it in his heart for one moment, but would extirpate it utterly, as well from his thoughts as from his actions. Nor are his sentiments less altered respecting Christ: he once felt no love towards him, notwithstanding he complimented him with the name of Saviour. But now the name of Jesus is precious to him: he is filled with admiring thoughts of his incomprehensible love: he adores him with devoutest affection; and “cleaves to him with full purpose of heart.” He once “saw no beauty nor comeliness in him;” but now views him as “fairer than ten thousand, and altogether lovely.” The same change takes place with respect to the world, and holiness, and every thing that has any relation to eternity: so that he really becomes altogether a new creature.] 2. In the great ends and aim of his life— [The unregenerate man, to whatever class he may belong, whether he be sensual and profane, or moral and devout, invariably makes self the principle and end of all his actions: his life is one continued scene of self-seeking, self-pleasing, self-complacency. He makes his very duties to God subservient to his main end of gratifying his desire after self-approbation and the applause of man. But these old desires are mortified when once he becomes a real Christian: they will indeed often rise in his mind, because he is “renewed only in part;” but he has a far higher end, which he infinitely prefers, and to which he gives a deliberate, determined ascendency. He has a concern for the honour of his God; and he strives that God in all things may be glorified through Christ Jesus. Whether his actions be of a civil or religious nature, he still proposes to himself the same end, to glorify God with his body and his spirit which are God’s. To this the Apostle seems to have peculiar respect in the preceding context; nor is there any thing that more strongly characterizes the child of God.] Application— 1. Let every one put this question to himself, Am I a real Christian? [The Apostle leaves no room for exceptions in favour of any man whatsoever; “if any man be a Christian, he is, and must be, a new creature.” Nor does this import a mere change from profligacy to morality, or from a neglect of outward duties to the performance of them: the change must be entire; it must pervade every faculty of the soul; it must influence all our words and actions, our thoughts and desires, our motives and principles. Has then this great change been accomplished in us? On this point eternity depends. O that we might not give sleep to our eyes or slumber to our eyelids, till we can return a favourable answer upon sure and scriptural grounds!] 2. Let those who have experienced a work of grace, seek to have it carried on and perfected in their souls— [It must ever be remembered, that the renovation of the soul is a gradual and progressive work: we are to be continually putting off the old man, and putting on the new. Let us then not rest in low attainments; but rather, “forgetting the things that are behind, let us press forward unto that which is before.” Let us beg of God to “perfect that which concerneth us,” and to form us altogether “into his own image in righteousness and true holiness.” It is by our progress that we must manifest the work to have been begun; and then only can we be sure that our path is right, when, “like the light, it shineth more and more unto the perfect day.”] (The Christian A New Creature - Simeon, C. 1832-63. Horae Homileticae) Thomas Watson - A New Creature (Dear reader, Watson's writing is fairly "heavy" fare, both in terms of his prose and his position. I'm not sure I agree with everything this great Puritan sage has written [and you may not either] but overall his treatise makes for some very pithy food on which to chew!) In this Scripture (2Co 5:17) consists the essence and soul of religion. I note here two things: First, that the true definition of a Christian is to be in Christ. "If any man is in Christ." He may be in the visible church—yet not in Christ. It is not to be baptized into Christ's name which makes a true Christian—but to be in Christ, that is, to be grafted into Him by faith. And if to be in Christ makes a Christian—then there are but few Christians. Many are in Christ nominally, not really; they are in Christ by profession, not by spiritual union. Are they in Christ—who do not know Him? Are they in Christ—who persecute those who are in Christ? Surely, such a holy head as Christ, will disclaim such spurious members. Second, whoever is in Christ, is a new creature. For illustration, I shall show what a new creature is; and what kind of work it is. What a new creature is. It is a second birth added to the first birth, John 3:3. It may be thus defined: it is a supernatural work of God's Spirit, renewing and transforming the heart into the divine likeness. The efficient cause of the new creature, is the Holy Spirit; no angel or archangel is able to produce it. Who but God, can alter the hearts of men—and turn stones into flesh? If the new creature was not produced by the Holy Spirit—then the greatest glory in a man's conversion would belong to himself; but this glory God will not give to another. The turning of the will to God—is from God. The instrumental cause by which the new creature is formed, is the Word of God. Jas 1:18, "He chose to give us birth through the word of truth." The Word is the seed—out of which springs the flower of the new creature. The matter of which the new creature consists is the restoring of God's image lost by the fall. QUESTION. But does God, in the new creature, give a new soul? ANSWER. No, He does not bestow new faculties—but new qualities. As in the altering of a lute, the strings are not new—but the tune is mended; so, in the new creature, the substance of the soul is not new—but is now tuned by grace. The heart that before was proud—is now humble; the eyes that before were full of lust—are now full of tears. Here are new qualities infused. What kind of work the new creature is. The new creature is a work of divine power; so much it imports, because it is a creation. The same power which raised Christ from the grave, goes to the production of the new creature, Ephesians 1:20. It is a work of greater power to produce the new creature—than to make a world. It is true, in respect to God, all things are equally possible to Him; but, as to our understanding, it requires a greater power to make a new creature than to make a world, for: 1. When God made the world He met with no opposition—but when God is about to make a new creature He meets with opposition. Satan opposes Him, and the heart opposes Him. 2. It cost God nothing to make the world—but to make the new creature costs Him something. Christ Himself was glad to become man. In making the world, it was but speaking a word; but, in making of the new creature, it cost Christ the shedding of His blood! 3. God made the world in six days—but He is carrying on the new creature in us all our lives long. The new creature is but begun here; it is not perfected or fully drawn in all its orient colors—until it comes to heaven. The new creature is a work of free grace. There is nothing in us, to cause God to make us anew. By nature we are full of pollution and enmity—yet now God forms the new creature. Behold the banner of love displayed! The new creature may say, "By the grace of God I am what I am!" In the creation, we may see the strength of God's arm; in the new creature, we may see the working of God's heart. That God should consecrate any heart, and anoint it with grace, is an act of pure love! That He should pluck one out of the state of nature, and not another—must be resolved into sovereign grace. Matthew 11:26, "Even so, Father, for so it seemed good in Your sight." This will increase the saint's triumphs in heaven, that the lot of free grace should fall upon them—and not on others. The new creature is a work of rare excellency. A natural man is a lump of dirt and sin mixed together. God loathes him! But upon the new creature is a spiritual glory, as if we should see a piece of clay, turned into a sparkling diamond! Song of Solomon 3:6, "Who is this that comes out of the wilderness, perfumed with myrrh and incense?" That is the natural man coming out of the wilderness of sin, perfumed with all the graces of the Spirit. The new creature must be glorious, for it partakes of the divine nature, 2Pe 1:4. A soul beautified with holiness is like the sky, bespangled with glittering stars; it is God's lesser heaven, Isaiah 57:15. In the incarnation, God made Himself in the image of man; in the new creation, man is made in the image of God. By our being creatures, we are the sons of Adam; by being new creatures we are the members of Christ. Reason makes one live the life of man—the new creature makes him live the life of God. A new creature excels the rational nature—and equals the angelic. It is excellent to hear of Christ's being crucified for us—but more excellent to have Christ formed in us! Concerning the new creature, I shall lay down two positions. POSITION 1. It is not in the power of a natural man to convert himself, because it is a new creation. As we cannot make ourselves creatures, so we cannot make ourselves new creatures. QUESTION. But why does God command us to convert ourselves, if we have no power? Ezekiel 18:31, "Make yourselves a new heart and a new spirit." ANSWER 1. We once had power. God gave us a stock of holiness—but we lost it. If a master gives his servant money to employ in his service, and he wastes and embezzles it, may not the master require his money of him? Though we have lost our power to obey—God has not lost His right to command. ANSWER 2. Though men cannot convert themselves and make themselves new creatures—yet they may do more than they do. They may avoid temptations, they may read the Word. The same feet that carry them to a theater—will carry them to a sermon. They may implore divine grace. But they don't do what they are able to do; they put God to the trial, whether He will give saving grace. ANSWER 3. God is not lacking to those who seek Him for grace. He is willing to put forth His helping hand. With His command there goes a promise, Ezekiel 18:31, "Make yourselves a new heart and a new spirit"; and there is a promise, Ezekiel 36:26, "A new heart also will I give you." POSITION 2. When God converts a sinner, He does more than use a moral persuasion—for conversion is a new creation. Ephesians 4:24. The Pelagians talk much of free-will. They say, "The will of man is, by nature, asleep; and conversion is nothing but the awakening a sinner out of sleep, which is done by moral persuasion." But man is, by nature, dead in sin, Ephesians 2:1. And God must do more than awaken him. He must enliven him, before he is a new creature. USE 1. Of terror to such as are not new creatures, such as are still growing upon the stock of old Adam, who continue in their sins and are resolved so to do. These are in the gall of bitterness and are the most miserable creatures that ever God made—except for the devils. These stand in the place where all God's arrows fly; these are the center where all God's curses meet. An unregenerate person is like one in debt—who is in fear of being arrested by death and carried prisoner to hell. Can that traitor be happy—who is fed by his prince in prison—only to be kept alive for execution? God feeds the wicked like prisoners. They are reserved for the day of wrath, 2 Peter 2:9. How should this frighten men out of their natural condition and make them restless until they are new creatures! USE 2. Of trial as to whether we are new creatures or not. Our salvation depends upon it. I shall show you the counterfeits of the new creature; or that which seems to be the new creature—but is not. 1. Natural honesty, moral virtue, prudence, justice, liberality, temperance—these are not the new creature. These make a glorious show in the eye of the world—but differ as much from the new creature, as a stick differs from a star. Morality indeed is commendable, and it would be well if there were more of it. This our Savior loves, Mark 10:21, "Then Jesus beholding him, loved him." It was a love of compassion, not election. Morality is but nature at its best; it does not amount to grace. There is nothing of Christ in morality. That fruit is sour—which does not grow on the root of Christ. Moral actions are done out of a vain-glorious motive, not any respect to God's glory. The Apostle calls the heathen magistrates unjust, 1 Corinthians 6:1. While they were doing justice in their civil courts—they were unjust in God's court. Their virtues became vices—because faith was lacking; and they did all to raise trophies for their own praise and fame. Morality is but the wild olive tree of nature; it does not amount to grace. Heat water to the highest degree—and you still cannot make wine out of it; it is water still. Just so, let morality be raised to the highest, it is nature still; it is but old Adam put in a better dress. I may say to a moral man, "yet lack you one thing," Mark 10:21. Moral virtue may exist with the hatred of godliness. A moral man hates true holiness—as much as he does vice! The Stoics were moralists and had sublime notions about virtue—yet were the deadliest enemies Paul had, Acts 17:18. Morality is but a counterfeit jewel—not the new creation. "I tell you the truth, no one can see the kingdom of God unless he is born again." John 3:3. "You must be born again." John 3:7. 2. Religious education is not the new creature. Education greatly cultivates and refines nature. Education is a good wall to plant the vine of grace against—but it is not grace. King Jehoash was good as long as his uncle Jehoiada lived—but when Jehoiada died, all Jehoash's religion was buried in his uncle's grave! "Joash did what was right in the eyes of the Lord all the years Jehoiada the priest instructed him." 2 Kings 12:2. Have we not seen many who have been trained up religiously under their parents, and were very hopeful—yet these fair blossoms of hope have been blown off—and they have lived to be a shame to their parents! 3. A form of godliness is not the new creature. Every bird which has fine feathers, does not have sweet flesh. All who shine with the golden feathers of profession, are not saints. 2 Timothy 3:5, "Having a form of godliness—but denying the power." What is a lifeless form? Formality is the ape of piety! Formalists may perform all the external parts of religion—they may pray, fast and give alms. Whatever duties a believer does in sincerity—the same may a formalist do in hypocrisy. How devout were the Pharisees! How humble was Ahab! What a reformer was Jehu! Yet this was but a formal show of religion! Daedalus, by art, made images to move by themselves, insomuch that people thought they were living. Formalists so counterfeit and play at devotion—that others think they are living saints. They are religious charlatans! 4. Every change of opinion does not amount to the new creature. Man may change from error to truth—yet be no new creature. Here is a change in the head—but not in the heart. One may be orthodox in his judgment, yet not cordially embrace the gospel. He may be no papist—yet no true believer. He who is changed only in opinion, is but almost a Christian, and shall be but almost saved—yet fully damned! 5. Every sudden passion or stirring of the affections, is not the new creature. There may be affections of sorrow. Some, upon reading the history of Christ's passion, may be ready to weep—but it is only a natural sentimentality and tenderness, which relents at any tragic sight. Affections of desire may be stirred. John 6:34, "Lord, evermore give us this bread!" But these same people basely deserted Christ and no longer followed Him, verse 66. Many desire heaven—but will not come up to the price! Affections of joy may be stirred. In the parable of the soils, the second sort of hearers are said to receive the word with joy, Matthew 13:20. What was this but to have the affections moved with delight in hearing! Yet, that this did not amount to the new creature is plain, first, because those hearers are said to have no root. Second, because they fell away, verse 21. King Herod heard John the Baptist gladly; he was much affected with John's preaching. Where then was the defect? Why was not Herod a new creature? The reason was, because Herod was not reformed by the Baptist's preaching. His affections were moved—but his sin was not removed! Many have sweet motions of heart, and seem to be much affected with the Word—but their love to sin is stronger than their love to the Word! Therefore, all their good affections prove abortive and come to nothing. 6. One may have trouble for sin—yet not be a new creature. Trouble of spirit may appear while God's judgments lie upon men. When these are removed, their trouble ceases. Psalm 78:34, 36, 37, "When He killed some of them, the rest began to seek Him; they repented and searched for God. But they deceived Him with their mouths, they lied to Him with their tongues, their hearts were insincere toward Him, and they were unfaithful to His covenant." Metal that melts in a furnace, when taken out of the furnace will return to its former hardness. Many in time of sickness seem to be like melted metal. What weeping and wringing of hands! Do not these look like new creatures? But as soon as they recover—they are as bad as ever! Their pangs leave them—and it never comes to a new birth. 7. A man may have some actings of the Spirit—yet not be a new creature. The Apostle supposes a case that one might be made partaker of the Holy Spirit yet fall away, Hebrews 6:4. A man may have some slight transient work of the Spirit—but it does not go to the root. He may have the common gifts of the Spirit—but not the special grace. He may have the Spirit to convince him—but not to convert him. The light he has, is like a winter sun which has little or no influence. It does not make him more holy; he has the motions of the Spirit—but walks after the flesh. 8. Every abstaining from sin, is not the new creature. First, this abstaining may be from restraining grace—not renewing grace—as God withheld Laban from hurting Jacob, Genesis 31:24. The Lord may restrain men from sin—by the terror of a natural conscience. Conscience stands as the angel with a drawn sword, and says, "Don't commit this evil." Men may be frightened from sin—but not divorced from sin! Second, men may abstain from sin for awhile—and then return to it again; as Saul left off pursuing David for some time—and then hunted him again. This is like a man that holds his breath under water, and then takes a breath again. Jeremiah 34:15-16, "Recently you repented and did what is right in my sight. But now you have turned around and profaned my name." Third, men may leave gross sins—and yet live in more spiritual sins. They may leave drunkenness, and live in pride. They may leave immorality, and live in malice. The Pharisee boasted that he was no adulterer—but he could not say that he was not proud or superstitious. Here he left gross sin—and lived in spiritual sins! Fourth, men may leave sin partially, abstain from some sin—not all. They feed some sin in a corner. Herod left many sins—but one sin he lived in, namely, incest. All this does not amount to the new creature. I shall show you wherein the essence of the new creature consists. First, in GENERAL. To the constituting of the new creature, there must be a great change wrought. He who is a new creature is not the same man he was. He is of another spirit. Numbers 14:24, "My servant Caleb, because he had another spirit." When the harlot Lais came to one of her old acquaintances after he was converted, and tempted him to sin, he said, "I am not the same man!" When one becomes a new creature, there is such a visible change, that all may see it. Therefore, it is called a change "from darkness to light," Acts 26:18. Paul, a persecutor, when converted, was so altered that all who saw him were amazed at at him, and could scarcely believe that he was the same person, Acts 9:21. It was as if another soul had lived in the same body! Mary Magdalene, an unchaste sinner, when once savingly wrought upon—what a penitent creature she became! Her eyes once were enticements to lust—she now uses them to wash Christ's feet with her tears. The hair which she was so proud of and which was a net to entangle her lovers—she now she now uses it to wipe Christ's feet with. Thus the new creature makes a visible change. Such as are the same as they were—as vain and proud as ever—there is no new creature to be seen; for then a mighty change would appear. 1 Corinthians 6:11, "And such were some of you—but you are washed—but you are sanctified." But every change does not evidence the new creature. There is a change from one extreme to another, from a prodigal—to an usurer, from a Turk—to a Papist. This is as if one should recover from one disease—and die of another! There is an outward change, which is like the washing of a swine. Ahab was much changed to outward view, when he "tore his clothes, and put on sackcloth," 1 Kings 21:27, insomuch that God stood and wondered at him, "See how Ahab humbles himself!" Yet, for all this, he was but a hypocrite. QUESTION. What change, then, is that which is requisite in the new creature? ANSWER. It is an inward change—a change of heart. Though the heart is not newly made—it is newly molded. Jeremiah 4:14, "Oh, Jerusalem, wash your heart!" Ahab's clothes were rent—but not his heart! The outward change will do no good, without the inward change. What will become of those, then—who have not so much as an outward change? Thus you see in general that, in the production of the new creature, there must be a change. Second, and more PARTICULARLY, the change in the new creature consists in two things, and they are both set down in the text: "old things are passed away; behold all things are become new." The first trial of the new creature is this: "Old things are passed away." Old pride, old ignorance, old malice; the old house must be pulled down, before you can set up a new one. OBJECTION. But if all old things must pass away—then there are no new creatures. Who can be quite freed from sin? Does not Paul complain of a body of death? ANSWER. We must know that the change wrought in the new creature, though it is a thorough change—yet it is not a perfect change. Sin will remain. As there is a principle of grace—so there is a principle of corruption. Like wine and water mixed, there is in the regenerate, flesh as well as spirit. Here a question arises. QUESTION. If sin in the regenerate is not quite done away—then how far must one put off the old man, that he may be a new creature? ANSWER 1. There must be a GRIEVING for the remains of corruption. Romans 7:24, "O wretched man that I am, who shall deliver me from this body of death!" Paul did not cry out of his sufferings, his being beaten with rods, shipwrecked, stoned; but, like the bird of paradise, he bemoaned himself for sin! In the new creature, there must be a daily mourning for the indwelling presence of corruption. A child of God does not wear sin as a gold chain—but as a fetter. ANSWER 2. In the new creature, there must be a DETESTATION of old things—as one would detest a garment in which is the plague. It is not enough to be angry with sin—but we must hate it. Psalm 119:163, "I hate and abhor lying." Hatred is the highest degree of enmity, and we must hate sin not only for its hurtful effect—but its loathsome nature, as one hates a toad for its poisonous quality. ANSWER 3. In the new creature, there is an OPPOSITION against all old things. A Christian not only complains of sin—but fights against it, Galatians 5:17. But may not a natural man oppose sin? Yes—but there is a great difference between his opposing sin—and the new creature's opposing it. First, there is a difference in the MANNER of opposition. The natural man opposes sin only for the shame of it—as it eclipses his reputation; but the new creature opposes sin for the filth of it. It is the spirit of mischief; it is like rust to gold, or as a stain to beauty. The natural man does not oppose all sin. He does not oppose inward sins. He fights against such sins as are against the light of a natural conscience—but not against heart-sins, such as the first risings of vain thoughts, the stirrings of anger and lust, and the venom and impurity of his nature. He does not oppose gospel sins: pride, unbelief, hardness of heart, spiritual barrenness. He is not troubled that he can love God no more. He does not oppose complexion-sins, such sins as the bias of his heart carries him more strongly to—such as lust or avarice. He says of his constitution-sins, as Naaman, 2 Kings 5:18, "In this thing, may the Lord pardon your servant." But the new creature opposes all kinds of sin, as he who hates a serpent hates all kinds of serpents. Psalm 119:104, "I hate every false way." Second, there is difference between the natural man's opposing sin and the new creature's opposing sin—in regard to the MOTIVES. A natural man opposes sin from carnal motives—to stop the mouth of conscience, and to prevent hell. But the new creature opposes sin upon more noble motives—out of love to God, and fear of dishonoring the gospel. ANSWER 4. In the new creature, there is a MORTIFYING of old corrupt lusts. Galatians 5:24, "Those who are Christ's, have crucified the flesh." The new creature is said to be dead indeed unto sin, Romans 6:11. He is dead as to the love of sin—that it does not captivate. He is dead as to the power of sin—that it does not command. The new creature is continually crucifying sin. Some limb of the old Adam drops off every day. Though sin does not die perfectly, it dies daily. A gracious soul thinks he can never kill sin enough. He deals with sin as Joab did with Absalom, 2 Samuel 18:14, "He took three darts in his hand and thrust them through the heart of Absalom." So, with the three darts—faith, prayer, and repentance—a Christian thrusts through the body of sin! He never thinks this Absalom is enough dead! Try yourself, then, and see if you have this first sign of the new creature, "old things are passed away." There is a grieving for sin, a detesting of it, an opposing of it, and a mortifying of it. This is the passing away of old things, though not in a legal sense—yet in an evangelical sense; and, though it is not to satisfaction—yet it is to acceptance. The second trial of the new creature is this: "All things are become new." The new creature is new all over. Grace, though it is but in part—yet it is in every part. By nature, every branch of the soul is defiled with sin—as every part of wormwood is bitter. So it is in regeneration: every part of the soul is replenished with grace; therefore, grace is called the new man, Ephesians 4:24. Not a new eye or a new tongue—but a new man; there are new dispositions, new principles, new aims, "all things are become new!" In the new creature, there is a new UNDERSTANDING, Ephesians 4:23, "Be renewed in the spirit of your mind." The first thing an artist draws in a portrait, is the eye. When God newly draws us and makes us new creatures, the first thing He draws in our souls is a new eye. The new creature is enlightened to see that which he never saw before. He knows Christ after another manner. An unconverted man, by the light of common grace, may believe Christ to be the Son of God; but the new creature knows Christ after another manner—so as to esteem Him above all, to adore Him, to touch Him by faith, to fetch a healing virtue from Him. The new creature knows himself better than he did. When the sun shines into a room—it reveals all the dust and cobwebs in it. Just so, when the light of the Spirit shines into the heart—it reveals that corruption which before lay hidden; it shows a man his own vileness and nothingness. Job 40:4, "Behold, I am vile!" A wicked man, blinded with self-love, admires himself—like Narcissus who, seeing his own reflection in the water, fell in love with it. Saving knowledge works self-abasement. "Lord, You are in heaven, and I am in hell," said a martyr. Has this day-star of knowledge shined on our mind? The new creature is renewed in his CONSCIENCE. The conscience of a natural man is either blind, dumb, or seared; but conscience in the new creature is renewed. Let us examine—does conscience check for sin? The least hair makes the eye weep, and the least sin makes conscience smite. How did David's heart smite him for cutting off the lap of Saul's garment! A good conscience is a star to guide, a register to record, a judge to determine, and a witness to accuse or excuse. If conscience does all these office right—then it is a renewed conscience, and speaks peace. In the new creature, the WILL is renewed. The will, having a new bias of grace put into it, is strongly carried to good. The will of a natural man opposes God. When the wind goes one way and the tide another—then there is a storm. So it is when God's will goes one way and ours another. But when our will goes with God's, as the wind with the tide—then there is a sweet calm of peace in the soul. The sanctified will answers to God's will as the echo to the voice. Psalm 27:8, "When You said, seek you My face, my heart said unto You, Your face, Lord will I seek." And the will, being renewed, carries all the affections along with it. The new creature has a new LIFE. Grace alters a man's walk. "Whoever claims to live in him must walk as Jesus did." 1 John 2:6. "So that you may walk worthy of the Lord, fully pleasing to Him, bearing fruit in every good work and growing in the knowledge of God." Colossians 1:10. Before he walked proudly—now he walks humbly. Before he walked loosely—now he walks holily. He makes the Word his rule, and Christ's life his pattern. A ship can be sailing eastward—but, if there comes a gale of wind, it blows it westward. So, before a man sailed hell-ward and, all of a sudden, the Spirit of God comes upon him and blows him heavenward. Here is a new life. It was a speech of Oecolampadius, "I would not speak nor do anything that I thought Jesus Christ would not approve of, if He were here physically present." Where there is circumcision of heart, there is circumspection of life. If we find that all things are become new—then we are new creatures and shall go to the new Jerusalem when we die. USE 3. Of exhortation. Labor to be new creatures; nothing else will avail us. Galatians 6:15, "Neither circumcision avails anything, nor uncircurncision—but a new creature." We are for new things. We love new fashions—why not new hearts? But people are full of prejudices against the new creature. OBJECTION 1. If we are new creatures, there must be so much strictness in religion, so much praying and watching—this discourages us. ANSWER 1. Is there anything excellent to be obtained, without labor? What pain is taken in searching for a vein of silver or seeking for pearls? Men cannot have the world without labor—would they have eternal salvation without labor? ANSWER 2. The labor in true religion, bears no proportion with the reward. What are a few tears shed, compared to an eternal weight of glory? The soldier is content to wrestle with difficulties and undergo a bloody fight for a glorious victory. In all labor for heaven, there is profit. It is like a man who digs in a golden mine—and carries away all the gold! ANSWER 3. Men take more pains to go to hell. What pains does an ambitious man take to climb to the pinnacle of honor? Tullia rode over the dead body of her father, to be made queen. How does the covetous man tire himself, and break his sleep and his peace—to get the world? Thus, some men take more pains in the service of sin—than others do in pursuit of holiness. Men talk of pains in religion—but, when God's Spirit comes into a person—He turns labor into delight. It was Paul's heaven to serve God, Romans 7:22. The ways of wisdom are ways of pleasantness, Proverbs 3:17. It is like walking among beds of spices—which cast forth a sweet perfume. OBJECTION 2. But if we leave our old company and become new creatures—we shall be exposed to many reproaches. ANSWER. Who are those who speak evil of religion—but such as are evil? Besides, is it not better that men reproach us for being godly—than that God damn us for being wicked? Matthew 5:11, "Blessed are you when men shall revile you." Stars are never the less glorious though they have ugly names given them like "the bear" and "the dragon." A saint's reproaches are like a soldier's scars, honorable. 1Peter 4:14, "If you are reproached for the name of Christ, the Spirit of God and of glory rests upon you." While men clip your reputation to make it weigh lighter—they make your crown heavier. Having answered these objections, I come now to resume the exhortation. I shall give some MOTIVES to labor above all things, to be new creatures. 1. In this true Christianity consists. It is not baptism which makes a Christian; many professors are no better than baptized heathens! The essential part of religion lies in the new creature. Romans 2:29, "Circumcision is that of the heart." Everything has a name from the better part. We call a man a reasonable creature because of his soul, which is the more noble part; so one is called a Christian because he acts from a principle of the new creature, which the carnal man does not. 2. It is the new creature, which fits us for communion with God. We cannot converse with God until then. Birds cannot converse with men—unless they have a rational nature put into them. Nor can men converse with God—unless, being made new creatures, they partake of the divine nature. Communion with God is a mystery to most. Everyone who hangs around the court, does not speak with the king. All who meddle with holy duties and, as it were, hang about the court of heaven do not have communion with God. It is only the new creature who enjoys God's presence in ordinances, and sweetly converses with Him as a child with a Father. The NECESSITY of being new creatures. 1. Until then, we are odious to God. Zechariah 11:8, "My soul loathed them." To God, an unrepentant sinner is worse than a toad. A toad has no poison, but what God has put into it; but a sinner has that which the devil has put into him. Acts 5:3, "Why has Satan filled your heart to lie?" A wicked man is possessed with an evil spirit. One man is possessed with the devil of pride, another with the devil of malice. To be possessed with the devil, must make a person odious to God! Thus he remains, until he becomes a new creature. 2. Until we are new creatures, our duties are not accepted with God. They are but wild grapes. God accepts no man—except where He sees His own image. The new creature is called the renewing of God's image, Ephesians 4:24. When they brought Tamarlane a pot of gold, he asked what stamp it had on it; and, when he saw the Roman stamp on it, he refused it. Just so, if God does not see His own stamp and image on the soul—He rejects the most splendid religious services. Duties of religion are not accepted without the new creature, because there is that lacking, which makes them a sweet savor to God. The holy oil for the tabernacle was to be made of several spices and ingredients, Exodus 30:23. Now, if any of these spices had been left out, it would not have been pleasing to God. The unregenerate man leaves out the chief spice in his duties, and that is faith. Hebrews 11:6, "Without faith it is impossible to please God." Faith lays hold on Christ—and so is accepted. Such as are not new creatures—but grow upon the stock of old Adam, get no benefit by ordinances. They are to them as medicine in a dead man's mouth—they lose their virtue! Nay, not only do ordinances do them no good—but they hurt them. It would be sad if all a man ate, would turn to poison. The word preached is a savor of death; it is not healing—but hardening to them. Nay, Christ Himself is a rock of offense to them, 1 Peter 2:8. The wicked stumble at a Savior—and suck death from the tree of life! Without being new creatures, we cannot arrive at heaven. Revelation 21:27, "Nothing impure will ever enter it." Heaven is not like Noah's ark, which received clean and unclean. A sinner is compared to swine, 2 Peter 2:22. Shall a swinish creature tread upon the golden pavement of heaven! Indeed, the frogs came into king Pharaoh's court; but in heaven there is no entertainment for such vermin. It is only the new creature which qualifies us for glory. This consecrates the heart, and only the pure in heart shall see God. The new creature elevates the soul—as the loadstone elevates the iron. A soul renewed by grace, is fit to ascend to the heavenly glory. The excellency of the new creature consists in two things: The nobility and the immortality. 1. The nobility. The new creature fetches its pedigree from heaven; it is born of God. God counts none else of the royal blood. The new creature ennobles a man's spirit. He aspires after the favor of God, and looks no lower than a heavenly crown. The new creature raises one to honor. He excels the princes of the earth, Psalm 89:27, and is a joint heir with Christ. 2. The immortality. The new creature is begotten of the incorruptible seed of the Word, and never dies. It lasts as long as the soul, as long as heaven. God has laid out great cost for it and, if it perishes, He would lose all his cost. When Xerxes destroyed all the temples in Greece, he caused the temple of Diana to be preserved for its beautiful structure. The new creature is God's temple, adorned with all the graces, which He will not allow to be demolished. Riches take wings, king's crowns tumble in the dust. Nay, some of the graces may cease—faith and hope shall be no more. But the new creature abides forever! 1 John 2:27. The misery of the unregenerate creature. Dying as he is. I may say so of him, as Christ said of Judas, Mark 14:21, "Far better for him if he had never been born!" Better to have been a toad, a serpent, anything—if not a new creature. The old sinner must go into old Tophet, Isaiah 30:33. Damned captives will have nothing to ease their torments—not one drop of honey in all their gall. In the sacrifice of jealousy, there was no oil put into it, Numbers 5. In hell, there is no oil of mercy put to the sufferings of the damned to soothe them. Therefore, get out of the wild olive tree of nature. Labor to be new creatures—lest you curse yourselves at last! A sinful life, will cause a hopeless and despairing death. QUESTION. What shall we do to be new creatures? ANSWER 1. The preaching of the Word is the seed of which the new creature is formed. This is the trumpet which must make the dead in sin come out of their grave! ANSWER 2. Pray earnestly for the new creature: "Lord, You have made me once—make me again! What shall I do with this old heart? It defiles everything it touches!" Urge God with His promise, Ezekiel 36:26, "A new heart also will I give you." Say, "Lord, I am as these dry bones—breathe a supernatural life of grace into me!" Ezekiel 37:10. USE 4. Of thankfulness. Let such as are new creatures, stand upon Mount Gerazim, blessing and praising God. Ascribe all, to the riches of God's love; set the crown upon the head of free grace! God has done more for you—than if He had made you kings and queens! Though you have not so much of the world as others, you are happier than the greatest monarchs upon earth! And, I dare say, you would not change place with any of them. The Apostles seldom speak of the new creation—but they always join some thankful praises with it. 1 Peter 1:3, "Blessed be God, who, according to His abundant mercy, has begotten us again to a living hope." Colossians 1:12, "Giving thanks to the Father, who has made us fit for the inheritance in light." The new creature is a sign of election—a badge of adoption. What distinguishing love is this—that God should make any of us new creatures—when He has left the greatest part of the world to perish in their sins! Such as are objects of mercy should be trumpets of praise! (New Creature) James Smith - Handfuls on Purpose THE NEW BIRTH: ITS EVIDENCES AND RESULTS 1 JOHN The Apostle John does not point out in this Epistle how regeneration can take place, because that he had already done in his Gospel, particularly John 1:12, 13, and the whole of chapter 3. Here in his Epistle he points out the proofs whereby we may know we are born from above. I. Faith is both the condition and the proof of regeneration. “Whosoever believeth that Jesus is the Christ is born of God” (1 John 5:1). II. Love. “Every one that loveth is born of God” (1 John 4:7). III. Life. “Whosoever is born of God doth not commit (margin, “practice”) sin; or as W., “No one who is a child of God is habitually guilty of sin” (1 John 3:9). This is to say, one of the clearest proofs of the new birth is to be found in the fact that a new life is begun. Not a life of sin as before, but a life of victory—there may be, there usually is, especially in the early days, lapses into sin, but not a life of sin. By and by we learn the secret of full victory. IV. Overcomes. “For whosoever is born of God overcometh the world” (1 John 5:4). V. Kept. “We know that whosoever is born of God sinneth not, but He that was begotten of God (i.e., the Lord Jesus) keepeth him” (1 John 5:18, R.V.). The begotten one is kept by the only Begotten of the Father. And the result? VI. Holiness. Personal holiness. “Every one that doeth righteousness is born of Him” (1 John 2:29). Of the Nature and Necessity of the New Creature Puritan John Flavel 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 called a new creation. First, the same almighty Author who created the world created also this work of grace in the soul of man (2Corinthians 4:6). Secondly, the first thing that God created in the natural world was light (Genesis 1:3), and the first thing which God creates in the new creation is the light of spiritual knowledge (Colossians 3:10). Thirdly, creation is out of nothing; it requires no pre-existent matter. So it is also in the new creation (1Peter 2:9, 10). Fourthly, it was the virtue and efficacy of 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 (Psalm 33:6, 7, 8, 9). Sixthly, the same power which created the world still supports it in its being: the world owes its conservation, as well as its existence, to the power of God. Just so it is with the new creation (Jude 1:1, “Preserved in Christ Jesus,” and 1 Peter 1:5). Seventhly, in a word, God surveyed the first creation with complacence and great delight (Genesis 1:31). So this also in the second creation; nothing delights God more than the works of grace in the souls of His people. Next we must inquire, in what respects every soul that is in Christ is made a new creature; and here we shall find a threefold renovation of every man that is in Christ. First, he is renewed in his state and condition: for he passes from death to life in his justification (1Jn 3:14). Secondly, every man in Christ is renewed in his frame and constitution; all the faculties and affections of his soul are renewed by regeneration: his understanding was dark, but now is light in the Lord (Ephesians 5:8); his conscience was dead and secure, or full 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 renewed in his practice and conversation; the manner of operation always follows the nature of beluga. Now the regenerate not being what they were, cannot walk and act as once they did (Ephesians 2:1-3). Thirdly, let us inquire into the properties and qualities of this new creature. First, the Scripture speaks of it as a thing of great difficulty to be conceived by man (John 3:8). Secondly, but though this life of the new creature be a great mystery and secret in some respects; yet so far as it appears unto us, the new creature is the most beautiful and lovely creature that ever God made; for the beauty of the Lord Himself is upon it: “The new man is created after God” (Ephesians 4:24). Thirdly, this new creature is created in man upon the highest design that ever any work of God was wrought: the end of its creation is high and noble (Colossians 1:12). Fourthly, this new creation is the most necessary work that ever God wrought upon the soul of man: the eternal well-being of his soul depends upon it; and without it no man shall see God (Hebrews 12:14; John 1:3-5). Fifthly, the new creature is a marvelous creature; there are many wonders in the first creation (Psalm 111:2). 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 descent is heavenly. Eighthly, the new creature is an active and laborious creature; no sooner is it born, but it is acting in the soul (Acts 9:6). Behold he prayeth! Activity is its very nature (Galatians 5:25). Ninthly, the new creature is a thriving creature, growing from strength to strength (1Peter 2:2), and changing the soul in which it is subjected from glory unto glory (2Corinthians 3:18). Tenthly, the new creature is a creature of wonderful preservation. There are many wonders of Divine providence in the preservation of our natural lives, but none like those whereby the life of the new creature is preserved in our souls. Fourthly, we will demonstrate the necessity of this new creation to all that are in Christ, and by Him do attain salvation; and the necessity of the new creature will appear divers ways. First, from the positive and express will of God revealed in Scripture. Secondly, this new creation is the inchoative part of that great salvation which we expect through Christ, and therefore, without this, all expectations of salvation must vanish. Salvation and renovation are inseparably connected. Thirdly, so necessary is the new creation to all that expect salvation by Christ; that without this, heaven would be no heaven. Fourthly, there is an absolute necessity of the new creature to all that expect interest in Christ and the glory to come, since all the characters and signs of such an interest, are constantly taken from the new creature wrought in us. Fifthly, the last thing is, how the new creation is an infallible proof and evidence of the soul’s interest in Christ; and this will appear divers ways. First, where all the saving graces of the Spirit are, there interest in Christ must needs be certain; and where the new creature is, there all the saving graces of the Spirit are. Secondly, to conclude: where all the causes of an interest in Christ are found, and all the effects and fruits of an interest in Christ do appear, there, undoubtedly, a real interest in Christ is found; but wherever you find a new creature, you find all the causes and all the effects of an interest in Christ. Is the new creature the infallible evidence of our saving interest in Christ? From hence, then, we are informed — Inference 1. How miserable an estate all unrenewed souls are in. Inference 2. On the contrary, we may hence learn what cause regenerate souls have to bless God for the day wherein they were born. Inference 3. Learn from hence that the work of grace is wholly supernatural; a creation-work is above the power of the creature. Inference 4. If the work of grace be a new creation, let not the parents and friends of the unregenerate utterly despair of the conversion of their relations, how great soever their present discouragements are. If it had been possible for a man to have seen the rude chaos before the Spirit of God moved upon it, would he not have said, Can such a beautiful order of beings, such a pleasant variety of creatures, spring out of this dark lump? Surely it would have been very hard for a man to have imagined it. Inference 5. If none but new creatures be in Christ, how small a remnant among men belong to Christ in this world! Inference 6. If the change by grace be a new creation, how universal and marvelous a change doth regeneration make upon men! First, because the work of grace is wrought in divers methods and manners in the people of God. Some are changed from a state of notorious profaneness unto serious godliness; there the change is conspicuous and very evident: but in others it is more insensibly distilled in their tender years, by the blessing of God, upon religious education, and there it is more indiscernible. Secondly, though a great change be wrought, yet much natural corruption still remains for their humiliation. Thirdly, in some the new creature shows itself mostly in the affectionate part in desires after God; and but little in the clearness of their understandings, for want of which they are kept in darkness most of their days. Fourthly, some Christians are more tried and exercised by temptation from Satan than others are; and these clouds darken the work of grace in them. Fifthly, there is great difference and variety found in the natural tempers and constitutions of the regenerate; some are of a more melancholy, fearful, and suspicious temper than others, and are therefore much longer held under doubtings. Inference 7. How incongruous are carnal ways to the spirit of Christians! who being new creatures, can never find pleasure in their former sinful companions and practices. If none be in Christ but new creatures, and the new creation make such a change as hath been described, this may convince us how many of us deceive ourselves, and run into fatal mistakes in the greatest concernment we have in this world. First, that the change made by civility upon such as were lewd and profane is, in its whole kind and nature, a different thing from the new creature. Secondly, that many strong convictions and troubles for sin may be found where the new creature is never formed. Thirdly, that excellent gifts and abilities, fitting men for service in the Church of God, may be where the new creature is not; for these are promiscuously dispensed by the Spirit, both to the regenerate and unregenerate (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, consider well the antecedents of the new creature; have those things passed upon your souls, which ordinarily make way for the new creature. 1. Hath the Lord opened the eyes of your understanding in the knowledge of sin and of Christ (Acts 26:18). 2. Hath He brought home the Word with mighty power and efficacy upon your hearts to convince and humble them (Romans 7:9; 1Thessalonians 1:5). 3. Have these convictions overturned your vain confidences, and brought you to inward distress of soul. Secondly, consider the concomitant frames and workings of spirit, which ordinarily attend the production of the new creature. 1. Have your vain spirits been composed to the greatest seriousness and most solemn consideration of things eternal, as the hearts of all those are whom God regenerates? 2. A lowly, meek, and humble frame of heart accompanies the new creation; the soul is weary and heavy laden (Matthew 11:28). 3. A longing frame of spirit accompanies the new creation; the desires of the soul are ardent after Christ. Thirdly, weigh well the effects and consequents of the new creature, and consider whether such fruits as these are found in your hearts and lives. 1. Wherever the new creature is formed, there a man’s course and conversation is changed (Ephesians 4:22). 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 creation be a sound evidence of our interest in Christ, then let me persuade all that are in Christ to evidence themselves to be so, by walking as it becomes new creatures. The new creature is born from above; all its tendencies are heavenward. Let every new creature be cheerful and thankful: if God hath renewed your natures and thus altered the temper of your hearts, He hath bestowed the richest mercy upon you that heaven or earth affords. This is a work of the greatest rarity. “This is the Lord’s doing, and it is marvelous in our eyes.” There are unsearchable wonders in its generation, in its operation, and in its preservation. (John Flavel.)