2Cor 5:17, Gal 6:15, Eph 4:24, 1Pe 2:2 | Barnes | STEP | Verse 17. Therefore if any man be in Christ . The phrase, to "be in Christ," evidently means to be united to Christ by faith; or to be in him as the branch is in the vine--that is, so united to the vine, or so in it, as to derive all its nourishment and support from it, and to be sustained entirely by it. , "Every branch in me;" , "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." See also . . To be "in Christ" denotes a more tender and close union; and implies that all our support is from him. All our strength is derived from him; and denotes further that we shall partake of his fulness, and share in his felicity and glory, as the branch partakes of the strength and rigour of the parent vine. The word "therefore" (ωστε) here implies, that the reason why Paul infers that any one is a new creature who is in Christ is that which is stated in the previous verse; to wit, the change of views in regard to the Redeemer to which he there refers, and which was so great as to constitute a change like a new creation. The affirmation here is universal, "if any man be in Christ;" that is, all who become true Christians-- undergo such a change in their views and feelings as to make it proper to say of them that they are new creatures. No matter what they have been before, whether moral or immoral; whether infidels or speculative believers; whether amiable, or debased, sensual, and polluted, yet if they become Christians they all experience such a change as to make it proper to say they are a new creation. He is a new creature . Marg., "Let him be." This is one of the instances in which the margin has given a less correct translation than is in the text. The idea evidently is, not that he ought to be a new creature, but that he is in fact; not that he ought to live as becomes a new creature--which is true enough--but that he will in fact live in that way, and manifest the characteristics of the new creation. The phrase "a new creature" (καινηκτισις) occurs also in . The word rendered "creature" (κτισις) means, properly, in the New Testament, creation . It denotes (1.) the act of creating, ; (2.) a created thing, a creature, ; and refers (a.) to the universe, or creation in general, ; (b.) to man, mankind, . Here it means a new creation in a moral sense; and the phrase "new creature" is equivalent to the expression in : "The new man, which after God is created in righteousness and true holiness." It means, evidently, that there is a change produced in the renewed heart of man that is equivalent to the act of creation, and that bears a strong resemblance to it--a change, so to speak, as if the man was made over again, and had become new. The mode or manner in which it is done is not described; nor should the words be pressed, to the quick, as if the process were the same in both cases--for the words are here evidently figurative. But the phrase implies evidently the following things: (1.) That there is an exertion of Divine power in the conversion of the sinner as really as in the act of creating the world out of nothing, and that this is as indispensable in the one case as in the other. (2.) That a change is produced so great as to make it proper to say that he is a new man. He has new views, new motives, new principles, new objects and plans of life. He seeks new purposes, and he lives for new ends. If a drunkard becomes reformed, there is no impropriety in saying that he is a new man. If a man who was licentious becomes pure, there is no impropriety in saying that he is not the same man that he was before. Such expressions are common in all languages, and they are as proper as they are common. There is such a change as to make the language proper. And so in the conversion of a sinner. There is a change so deep, so clear, so entire, and so abiding, that it is proper to say, here is a new creation of God--a work of the Divine power as decided and as glorious as when God created all things out of nothing. There is no other moral change that takes place on earth so deep, and radical, and thorough, as the change at conversion. And there is no other where there is so much propriety in ascribing it to the mighty power of God. Old things are passed away . The old views in regard to the Messiah, and in regard to men in general, . But Paul also gives this a general form of expression, and says that old things in general have passed away--referring to everything. It was true of all who were converted that old things had passed away. And it may include the following things: (1.) In regard to the Jews--that their former prejudices against Christianity, their natural pride, and spirit of seducing others, their attachment to their rites and ceremonies, and dependence on them for salvation, had all passed away. They now renounced that dependence, relied on the merits of the Saviour, and embraced all as brethren who were of the family of Christ. (2.) In regard to the Gentiles--their attachment to idols, their love of sin, and degradation, their dependence on their own works, had passed away, and they had renounced all these things, and had come to mingle their hopes with those of the converted Jews, and with all who were the friends of the Redeemer. (3.) In regard to all, it is also true that old things pass away. Their former prejudices, opinions, habits, attachments pass away. Their supreme love of self passes away. Their love of sin passes away. Their love of the world passes away. Their supreme attachment to their earthly friends rather than God passes away. Their love of sin--their sensuality, pride, vanity, levity, ambition--passes away. There is a deep and radical change on all these subjects--a change which commences at the new birth; which is carried on by progressive sanctification; and which is consummated at death and in heaven. Behold, all things are become new . That is, all things in view of the mind. The purposes of life, the feelings of the heart, the principles of action, all become new. The understanding is consecrated to new objects, the body is employed in new service, the heart forms new attachments. Nothing can be more strikingly descriptive of the facts in conversion than this; nothing more entirely accords with the feelings of the new-born soul. All is new. There are new views of God and of Jesus Christ; new views of this world and of the world to come; new views of truth and of duty; and everything is seen in a new aspect and with new feelings. Nothing is more common in young converts than such feelings, and nothing is more common than for them to say that all things are new. The Bible seems to be a new book; and though they may have often read it before, yet there is a beauty about it which they never saw before, and which they wonder they have not before perceived. The whole face of nature seems to them to be changed, and they seem to be in a new world. The hills, and vales, and streams; the sun, the stars, the groves, the forests, seem to be new. A new beauty is spread over them all; and they now see them to be the work of God, and his glory is spread over them all, and they can now say--- "My Father made them all." The heavens and the earth are filled with new wonders, and all things seem now to speak forth the praise of God. Even the very countenances of friends seem to be new; and there are new feelings towards all men; a new kind of love to kindred and friends; a love before unfelt for enemies; and a new love for all mankind. (1) "he is" "Let him be" (a) "new creature" (b) "all things are become new"

2 Corinthians 5:17

Verse 17. Therefore if any man be in Christ. The phrase, to "be in Christ," evidently means to be united to Christ by faith; or to be in him as the branch is in the vine--that is, so united to the vine, or so in it, as to derive all its nourishment and support from it, and to be sustained entirely by it. Jn 15:2, "Every branch in me;" Jn 15:4, "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." See also Jn 15: 5-7. Jn 15:2. To be "in Christ" denotes a more tender and close union; and implies that all our support is from him. All our strength is derived from him; and denotes further that we shall partake of his fulness, and share in his felicity and glory, as the branch partakes of the strength and rigour of the parent vine. The word "therefore" (ωστε) here implies, that the reason why Paul infers that any one is a new creature who is in Christ is that which is stated in the previous verse; to wit, the change of views in regard to the Redeemer to which he there refers, and which was so great as to constitute a change like a new creation. The affirmation here is universal, "if any man be in Christ;" that is, all who become true Christians-- undergo such a change in their views and feelings as to make it proper to say of them that they are new creatures. No matter what they have been before, whether moral or immoral; whether infidels or speculative believers; whether amiable, or debased, sensual, and polluted, yet if they become Christians they all experience such a change as to make it proper to say they are a new creation.

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

(1.) the act of creating, Rom 1:20;

(2.) a created thing, a creature, Rom 1:25; and refers

(a.) to the universe, or creation in general, Mk 10:6, 13:19, 2Pet 3:4;

(b.) to man, mankind, Mk 16:15, Col 1:23. Here it means a new creation in a moral sense; and the phrase "new creature" is equivalent to the expression in Eph 4:24: "The new man, which after God is created in righteousness and true holiness." It means, evidently, that there is a change produced in the renewed heart of man that is equivalent to the act of creation, and that bears a strong resemblance to it--a change, so to speak, as if the man was made over again, and had become new. The mode or manner in which it is done is not described; nor should the words be pressed, to the quick, as if the process were the same in both cases--for the words are here evidently figurative. But the phrase implies evidently the following things:

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

(2.) That a change is produced so great as to make it proper to say that he is a new man. He has new views, new motives, new principles, new objects and plans of life. He seeks new purposes, and he lives for new ends. If a drunkard becomes reformed, there is no impropriety in saying that he is a new man. If a man who was licentious becomes pure, there is no impropriety in saying that he is not the same man that he was before. Such expressions are common in all languages, and they are as proper as they are common. There is such a change as to make the language proper. And so in the conversion of a sinner. There is a change so deep, so clear, so entire, and so abiding, that it is proper to say, here is a new creation of God--a work of the Divine power as decided and as glorious as when God created all things out of nothing. There is no other moral change that takes place on earth so deep, and radical, and thorough, as the change at conversion. And there is no other where there is so much propriety in ascribing it to the mighty power of God.

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

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

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

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

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

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

(1) "he is" "Let him be" (a) "new creature" Jn 3:3, Gal 6:15 (b) "all things are become new" Isa 65:17, Rev 21:5

Galatians 6:15

Verse 15. For in Christ Jesus. In his religion. Gal 5:6.

But a new creature. The fact that a man is created anew, or born again constitutes the real difference between him and other men. This is what Christ requires; this is the distinction which he designs to make. It is not by conformity to certain rites and customs that a man is to be accepted; it is not by elevated rank, or by wealth, or beauty, or blood; it is not by the colour of the complexion; but the grand inquiry is, whether a man is born again, and is in fact a new creature in Christ Jesus. 2Cor 5:17, for an explanation of the phrase "a new creature."

(a) "For in Christ Jesus" Gal 5:6 (b) "new creature" 2Cor 5:17

Ephesians 4:24

Verse 24. And that ye put on the new man. The new man refers to the renovated nature. This is called, in other places, the "new creature, or the new creation," 2Cor 5:17, and refers to the condition after the heart is changed. The change is so great, that there is no impropriety in speaking of one who has experienced it as "a new man." He has new feelings, principles, and desires. He has laid aside his old principles and practices, and, in everything that pertains to moral character, he is new. His body is indeed the same; the intellectual structure of his mind the same; but there has been a change in his principles and feelings which make him, in all the great purposes of life, a new being. Learn, that regeneration is not a trifling change. It is not a mere change of relations, or of the outward condition. It is not merely being brought from the world into the church, and being baptized, though by the most holy hands; it is much more. None of these things would make proper the declaration, "he is a new man." Regeneration by the Spirit of God does.

After God. καταθεον. In respect to God. The idea is, evidently, that man is so renewed as to become like God, or the Divine image is restored to the soul. In the parallel passage in Colossians Col 3:10 the idea is expressed more fully--"renewed in knowledge after the image of him that created him." Man, by regeneration, is restored to the lost image of God. Comp. Gen 1:26.

Is created. A word that is often used to denote the new birth, from its strong resemblance to the first act of creation. See it explained 2Cor 5:17.

In righteousness. That is, the renewed man is made to resemble God in righteousness. This proves that man, when he was made, was righteous; or that righteousness constituted a part of the image of God in which he was created. The object of the work of redemption is to restore to man the lost image of God, or to bring him back to the condition in which he was before he fell.

And true holiness. Marg., as in Greek, holiness of truth-- standing in contrast with "lusts of deceit" (Greek) in Eph 4:22. Holiness properly refers to purity towards God, and righteousness to integrity towards men; but it is not certain that this distinction is observed here. The general idea is, that the renovated man is made an upright and a pious man; and that therefore he should avoid the vices which are practised by the heathen, and which the apostle proceeds to specify. This phrase also proves that, when man was created, he was a holy being.

1 Peter 2:2

Verse 2. As new-born babes. The phrase here used would properly denote those which were just born, and hence Christians who had just begun the spiritual life. See the word explained 2Ti 3:15. It is not uncommon, in the Scriptures, to compare Christians with little children. Mt 18:3 for the reasons of this comparison. Comp. 1Cor 3:2 Heb 5:12,14.

Desire the sincere milk of the word. The pure milk of the word, On the meaning of the word sincere, Eph 6:24. The Greek word here (αδολον) means, properly, that which is without guile or falsehood; then unadulterated, pure, genuine. The Greek adjective rendered "of the word," (λογικον,) means properly rational, pertaining to reason, or mind; and, in the connexion here with milk, means that which is adapted to sustain the soul. Rom 12:1. There is no doubt that there is allusion to the gospel in its purest and most simple form, as adapted to be the nutriment of the new-born soul. Probably there are two ideas here; one, that the proper aliment of piety is simple truth; the other, that the truths which they were to desire were the more elementary truths of the gospel, such as would be adapted to those who were babes in knowledge.

That ye may grow thereby. As babes grow on their proper nutriment. Piety in the heart is susceptible of growth, and is made to grow by its proper element, as a plant or a child is, and will grow in proportion as it has the proper kind of nutriment, from this verse we may see,

(1.) the reason of the injunction of the Saviour to Peter, to "feed his lambs," Jn 21:15, 1Pet 2:1,2. Young Christians strongly resemble children, babes; and they need watchful care, and kind attention, and appropriate aliment, as much as new-born infants do. Piety receives its form much from its commencement; and the character of the whole Christian life will be determined in a great degree by the views entertained at first, and the kind of instruction which is given to those who are just entering on their Christian course. We may also see,

(2.) that it furnishes evidence of conversion, if we have a love for the simple and pure truths of the gospel, It is evidence that we have spiritual life, as really as the desire of appropriate nourishment is evidence that an infant has natural life. The new-born soul loves the truth. It is nourished by it. It perishes without it. The gospel is just what it wants; and without that it could not live. We may also learn from this verse,

(3.) that the truths of the gospel which are best adapted to that state, are those which are simple and plain. Heb 5:12, seq. It is not philosophy that is needed then; it is not the profound and difficult doctrines of the gospel; it is those elementary truths which he at the foundation of all religion, and which can be comprehended by children: Religion makes every one docile and humble as a child; and whatever may be the age at which one is converted, or whatever attainments he may have made in science, he relishes the same truths which are loved by the youngest and most unlettered child that is brought into the kingdom of God.

(b) "babes" Mt 18:3 (*) "sincere" "pure" (c) "milk" 1Cor 3:2