The New Creature

Because we thus judge, that if one died for all, then we are all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new.

There are many sentences in the holy Scriptures resembling meteors, which, when we take in pieces, such a countless multitude of fiery flames and sparks of every variety of colour proceed from them, as almost to blind our eyes with their glittering brightness. Such a sentence is our text, and it furnishes us with a whole myriad of the most glorious and self-enlivening thoughts; and the more it opens to our gaze, the more does the inexhaustible richness of its contents strike us with astonishment. Indeed we cannot express what glorious and enrapturing things the great apostle describes in those few and simple words! He seems to speak directly out of the holy of holies of the New Testament; and truths are poured into our hearts, which, if realized by sinners, might transform this vale of tears into a paradise. Paul tells us what he beholds in the person of a real Christian; let us, therefore, consider the point from which he regards the Christian; the UgM in which the Christian appears to him; and the influence which this contemplation had upon his own life.

I. We inquire, first, concerning the point from which Paul contemplates and judges the Christian; for we must know it or else his verdict remains to us inexplicable. There are many points of view in which one can behold the followers of Jesus; but people generally mistake, and do not choose the right one; hence it follows that the glory of the children of God is rarely visible to men. For example, let me contemplate thy early life, my brother, and from it decide upon thy character. I see thee a wicked man, worse than a thousand others, and am therefore* compelled to form a low estimate with regard to thee. If on the contrary I value thee according to the opinion formed by the world now, my idea of thee is not raised; for the world perhaps describes thee as gloomy and ascetic, a proud pharisee, or an hypocritical despiser of thy brethren. If in furtherance of my object I direct my attention to thy daily words and actions, I probably find thee what is generally considered an honest and respectable member of society; but this is not enough; for thousands of others are so who yet are not Christians. If I look into thy spiritual life, into thy heart, in order to form some opinion concerning thee; perhaps I enter at a wrong time, whilst the storm of temptation is raging;’ a wild host of doubts and fears are troubling thy soul, and the dim twilight of thy feeble faith barely serves to discover the aspect of things. What then should I say? “I sought to find a silent and holy temple, full of the incense of prayer and praise, and found a raging scene of combat, the gloomy dwelling place of misery and woe!” Should I judge from thine own words, then I behold thee as the chief of sinners, for as such thou hast declared thyself. Let me glide into thy private apartment, in hopes that there perhaps a faint glimmer of splendour may surround thee. Alas! in all probability it is here that the last ray of light disappears; for what proofs of thy weakness and unfaithfulness to God do I hear out of thine own lips, and above all, what lifeless, broken, and stammering prayers! You thus see, my brethren, how easily it might happen that even a believing Christian might appear to me in an ordinary and contemptible light, according to the point of view in which 1 regarded him.

How then did the Apostle contemplate the follower of Jesus 1 And according to what did he judge the worshipper of the Lamb? Not according to that which he once had been; not according to that which he is at present; not according to the opinion of the world; nor yet to that which the Christian entertains of himself; not according to what he is personally; and much less that which he is to outward eyes. Paul judges the Christian according to what he is in Christ Jesus; and viewing him in this aspect, he beholds a being who inspires him with the deepest astonishment, and at the same time with the most lively joy. In him he discerns the merits of the great pledge, and views him as being represented by the Lord Jesus.

You know what is meant by Jesus standing as his representative. It is the most blessed and glorious thing announced to us in the whole gospel: indeed, without it there would be no gospel, for it is the gospel itself. Christ, in our stead, performed all that was necessary to deliver his people from sin and condemnation. In our name he fulfilled all that was required for our justification and happiness; and that so perfectly and fully, that nothing more was necessary to reconcile us with God. We have nothing more to do than to enjoy the fruit of that which he has done, and with a conscience void of offence, avail ourselves of his merits. In Christ, being our representative, we behold the great article which is unspeakably precious to those who, perceiving their own accursed condition, desire to find a bridge over the abyss, strong enough to resist the shock of all the mountains of ice which may float against it. I am aware there are many among you to whom the glorious doctrine that Christ has performed all that is necessary to our justification, is a cause of offence; because a few cast-aways have perverted it to their own condemnation. On this account you have added so many clauses and explanations, as to say the least, have encumbered and weakened, if not completely altered its meaning. Ye resemble that foolish master of a family, who, in the confusion caused by thieves breaking into his house, threw his most precious furniture out of the window. Ye fools, do what ye please in order to justify yourselves — as for us, we will hold fast this glorious doctrine, and never let it go while we live!

But where does it stand in Scripture? Before your eyes, my brethren. Read! “Because ice thus judge” writes Paul, “that if one died for all, then were all dead.” This is a most important sentence, though at first it may not appear so; and is a strong pillar among the most consoling truths in the whole Bible. “Because we thus judge” says Paul, “We” — for he speaks in the name of the solemn conclave of the apostles; and truly with Moses and the prophets they constitute here a glorious assembly. The word “we,” as Paul makes use of it, betokens more than when it is uttered by the mouth of the most powerful king or emperor. “We thus judge,” or in other words, “we declare our conviction — of what? that if one died for all, then were all dead.” But how can this be? Is it really so? Supposing a warrior dies for us in the field of combat, must we therefore all die 1 If my friend cast himself into my burning house, to save my most precious treasure, and perish in the flames, he dies for me; but do I necessarily die also? Assuredly not. Then does not St. Paul speak unintelligibly? No, my brethren, that which he says is full of meaning, and contains a deep and mysterious truth. The difficulty can be explained simply and easily. The word which has been translated in our text “for,” has also another meaning, “instead of,” which it appears to me ought to have been taken in this case. Translating it therefore, “if one died instead of all” we have surely ground for saying, that together with, him, or in him, all died. They no longer need to die; for the one has taken death upon himself: and in this verse we see such a convincing proof of the doctrine that Christ performed in our stead all that was necessary for our justification, as may well throw every objection to the ground.

“One,” says Paul, “died instead of all,” and this one is Christ. The expression “to die,” as used in the holy Scriptures, signifies, not merely to be removed from this earth, but in another sense, to be removed from the presence of God, on account of our sins; in other words to suffer that curse with which the Eternal has threatened transgressors. It means to be delivered up to the power of sin and Satan, and sent to the abode of the damned. This is the death, which was the consequence of eating the forbidden fruit; for God had said, “In the day that thou eatest thereof, thou shalt surely die!” This is the fearful death to which all of us were justly condemned; but which another underwent in place of us; — a holy, a blameless, and a righteous one. Christ gave himself up for us, or, as is expressed in the verses following our text, was made sin for us. He was judged in our stead, condemned, laden with our curse, delivered up to the power of Satan, forsaken by God, and in agony and trembling subjected to the most ignominious death. All this he did in his people’s stead, and in his children’s name. How expressive and full of meaning the sentence now appears. “If one died for all, then were all dead /” (literally, then all died.) They have all received the wages and the reward which was due to their misdeeds, in the person of their deputy; the cup of bitterness has been drained to the dregs by their crucified Lord; the punishment which they deserved has been borne by him in its fullest extent; and thus they have no longer to fear the righteous anger of their eternal judge. He did not permit only some of their sins to be reckoned to him, but he bore them all; and his righteousness, his obedience, and the whole sum of his virtues, were ascribed to his redeemed ones, in most wonderful exchange, and became as their own. The apostle refers still more explicitly to our death along with Christ, when he continues in the text, “And that he died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again?’’ Paul means to say here, that our great Surety has won us; that he has not merely conquered the powers of darkness and of sin, of death and of the world, but that he has conquered, or in other words, saved us from ourselves. Henceforward, in all that you do or think, in all that you care for, or strive to attain, you must have him as your object, and not yourself; and you must no longer regard any thing as your own, but as his. You must be holy, but not holy for yourself; you must be sanctified, but in order to glorify by your walk and conversation, Him who has sanctified you. To enable you to comprehend what I mean, 1 shall give you an example: there was once a rich man who having saved a child from misery and ruin, thus addressed him. “You know, my son, how I have raised you out of poverty and wretchedness, have provided you with clothes, and by my care have restored you to health and happiness. Now go; work and be diligent. See that you earn your bread in an honourable manner; a sphere of usefulness is now opening before you; you must only take care that you do not sink once more into the miserable condition in which I found you!” In other words, the rich man says, “My son, henceforward you may live for yourself!” The condition of those who have been purchased with the blood of Christ, would be much more accurately represented, were that rich man to say to the boy, “My son, I have not merely saved thee, but I have adopted thee as my child. All that I have is thine: thy condition is secure; for I will provide for thee all that is necessary to thy happiness; and thou wilt no longer need to care for any thing. Henceforward enjoy thy life; for thy joy is my reward. And if thy affectionate heart prompt thee to hang upon my looks and anticipate my wishes, then let that be the tie which binds us together!”

This, my brethren, is the language of your divine Redeemer unto you; this is your relation to your Saviour. You must live henceforward in him, and no longer in yourselves. You must watch, pray, struggle, wrestle, strive; but above all things discard the unscriptural thought that you thereby become the authors of your own salvation. Christ cared, and still cares for your salvation; in him you are justified, for in the sight of God you are hid in Christ. He washed away your iniquities, he rolled the curse from off your head, he furnished you with a marriage garment for that day, when the King shall come to see his guests! He crucified your old man upon his cross; he slew your enemies, led you away, guarded you, watched and protected you as the apple of his eye. You must no longer care for yourselves; but all that you do henceforward must have reference to Him, and must be done for his honour and praise, for the furtherance of His kingdom, and the glory of His name. Therefore has He died instead of all, “that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again.”

II. We now know the point of view in which the apostle contemplates the Christian; he sees him through the merits of his Redeemer; and judges the citizen of Zion according to what he is in Christ, what Christ does for him, and what he makes him to be. Thus, in the person of a believer, an appearance strikes his gaze, the glory of which enraptures him, and excites in him a transport of joy What are the words in our text? “If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new”

Let us now consider what the apostle has here in view. It is generally supposed that he speaks of the divine nature, of which the Christian becomes partaker through the wonderful process of regeneration; — of the heavenly mind in the new creature; — of the divine life in those regenerated; — of a new heart, and of holy desires. Nevertheless, I find myself obliged to give the words of the apostle a different interpretation. It is self-evident, that whoever is in Christ must also be spiritually changed and renewed: with the utmost earnestness therefore I would impress on the minds of all, that without holiness no man shall see the Lord. It is indeed matter of astonishment, in what frail skiffs many people venture to encounter the raging waves which encompass them in their last hours: when death is approaching, some console themselves with a verse from a hymn, which they fancy the Lord himself lias prompted; others behold in a dream the appearance of Christ Jesus, or perhaps some friendly angels beckoning; and these most ambiguous circumstances form the only ground on which those poor creatures, in spite of their dead and unchanged hearts, reckon themselves children of God, and heirs of the kingdom of heaven. No, my brethren, this is not the true way; regeneration and renewal by the Spirit of Christ are the signs of the Christian. The Red Sea of doubt, timidity, and little faith, in whose shallows so many have been delayed before they could arrive at the promised land, may be passed over; but the Jordan of repentance never can; all must go through it before they can enter Canaan.

In our text, Paul, as we have already said, does not speak of the spiritual life of the true Christian; nor yet of that which the Christian becomes through the transforming grace of Christ: he alludes neither to his

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regeneration nor sanctification, but to his justification. I have no need to prove this to you: you only require to read our text, in order to be convinced of it. If the apostle had meant to speak of the Christian’s spiritual life, or of what we term sanctification, would he have laid’, Ci Old things are passed away,” or, in other words, are gone? For do we not always carry the old man about with us? And do we not daily with sorrow experience that he has in no way disappeared, but, alas 1 is always present with us? We must also observe that Paul, who understood language well, and was able nicely to distinguish differences, does not say, “if Christ be in any man,” but, ‘* if any man be in Christ!” thereby expressly showing that he does not consider the Christian according to what he is in himself, but according to what he is in Christ. It is said of a true Christian, he is in Christ; and you know that God himself also hath said that He is in Christ: therefore in Christ are united the two most opposite natures — God in his person taking pleasure in the poor children of dust, and they on their part being enabled to love their heavenly Father by looking upon Him through His Son. In this manner we see the mediatorship of our great High Priest.

Since Paul now regards the Christian in his great Head and Surety, what does he perceive in him? A wonderful form, an enrapturing appearance, now rises suddenly before his eyes in this pilgrim of the earth! Behold an entirely new creature! a being that seems to have descended from another world! Certainly a thing which has been created, but not so easily as Adam was in Paradise, for it has been formed with unutterable labour; — not by the breath of Jehovah, but by the tears and martyrdom of his Son: it started into life, not at the words “Let there be,” uttered by its Creator — but, oh miracle of miracles, by His blood and death! The old is passed away! Gone for ever is the gloomy and curse-laden forms of woe, which man inherited from Adam, and which he had made still more hateful by his own transgressions; — gone is the old malediction which rested upon him — the burden of sin which weighed him down — the yoke of Satan which he dragged behind him — the branding of shame on his forehead — his slavish glance towards heaven — and even his old body of death and corruption. All, all has become new: a new righteousness shines around him, more glorious than the first, for it is “the righteousness of God.” A new paradise receives him, the paradise of the eternal and fatherly love of God. A new body clothes him — a glorified body, similar to that of his Creator and Redeemer. With new dignity he rises up, for he has become both a priest and a king. He stands in a new relation to God; for he is now a beloved child, well pleasing to his Father. He stands in a neW relation to his enemies; for in triumph he has trampled under foot death and Satan, hell and the world. His possessions are new; for the glory of the Son of God is his portion. His resting-place is new; for he reclines in the arms and on the bosom of his heavenly Father. He is newly encompassed; for the angels surround him, and shield him with their wings. His whole existence becomes new; he dies no more, for he has already died and risen again; he is transformed along with Christ into a heavenly being; exalted upon a throne of happiness and triumph, he beholds the desert of his pilgrimage, and the scene of his combat, disappearing far beneath his feet; and sings in peaceful joy, “Hosannah! the eternal heights are my inheritance!” — This is the picture which, shining in all the glory and splendour of victory, passes before the eyes of our Apostle! And whom does Paul behold in this beauty? whom does he discern in this glory? Thee, thee my brother, even although thou art the frailest and most erring among Christians; he sees thee thus stand before him, not in distant futurity, not in that new world which shall be created at the last day, but now, at this very moment, whilst still in thy garb of dust thou art making thy pilgrimage through this vale of tears, and he calls out, rejoicing over thee, “Old things are passed away; behold, all things are become new!” What he perceives is neither an ideal form nor a deceptive phantom, but actual, true, and real. Thou appearest to him that which thou art in Christ — the son of a King, stainless, holy, free, and glorious. Yet it is certain that what thou art in Christ does not now appear to every eye; but does a king cease to be a king because he has for a season laid aside the purple, and, mixing among the people, has assumed the garment of a common citizen? Look for a moment to the twenty-first chapter of Revelation: there it is said, and said before the throne of God, “Behold, I make all things new!” and “the former things are passed away!” What now dost thou behold? New heavens and a new earth, wherein dwelleth righteousness: and upon this new earth, a glorious people, children of the highest, arrayed in

dazzling beauty, shining with immortal glory, imperishable garlands on their heads, a royal diadem on their brow, and nothing but triumphal and victorious rejoicings on their lips. There is no death among them any more; for death is swallowed up in victory, and they are become immortal. There is neither sorrow nor crying; all imperfection is passed away, and that which is perfect is come. Is it a new creation which ye perceive in this futurity of glory 1 No! It is the same as the apostle has already described in our text; only John has, in his Revelation, explained it more fully, and removed the veil which enveloped it. It is that which thou shalt in future become on the great day of the Lord, and which thou art already in Christ. Already art thou sanctified, crowned with glory, and raised high above sin, the world, and death. The perfect man, which with our bodily eyes we shall yet discern in thee, was created eighteen hundred years ago, and completed on the cross by the great Pledge. Therefore it is right that even to-day, on this side the grave, we should rejoice, and cry out with Paul, “Behold a new creature! The old is passed away, and lo! all things are become new!” We do not merely rejoice over thee in hope, as over one who at some future day shall become a king; on the contrary, we rejoice over thee as one already, who has entered into possession of his royal rights, but who will not until to-morrow solemnize the day of his inauguration; and then -first, in purple, with crown, sceptre, and all the insignia of royalty, show himself to his people.

III. You have now heard in what light Paul views a true Christian; and he knows that he does not mistake, for he judges according to truth. His contemplation, meanwhile, is not without a powerful influence upon his own character: and he himself describes its operation and effect ucon his life, in the words of our

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text, when he says,” Wherefore, henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more.’’’’ Deep and most expressive words! which mirror forth the world in a totally new aspect, and which teach us the true mode of viewing Christians in their ideal and glorified character.

After the apostle had comprehended the great mystery, according to which, One having died instead of all, all died in Him, he no longer knew any one after the flesh — neither Christ, nor the brethren, nor himself. What is it that is signified by knowing Christ after the flesh? It means, to know him in the ordinary and human manner of regarding him, as an individual existing altogether apart, and only for himself. That philosopher knows Him only according to the flesh, who laments so pathetically “that such a beautiful manifestation as that of Jesus of Nazareth had only been seen once upon earth!” The historian knows him only according to the flesh, who regards the Son of Mary in the light of his historical importance, and considers him but an extraordinary production of that peculiar age, — having no idea of his mysterious connexion with the invisible church. The moralist knows him only according to the flesh, who admires the blamelessness of his life, and views him in no other relation to Christians than in that of a master to his disciples. No, no: Paul views the Lord Jesus in a totally different light; the eagle eye of his faith has learned to contemplate him in the high, spiritual, and mysterious relation in which he stands to his people, as their Head and Representative, and their Second Adam. Ye say to Christ, “How beautiful thou art!” but Paul says, “How beautiful I am in thee!” Ye say, “Christ was obedient;” but Paul say, “I was obedient in Christ.” Ye say, “Christ suffered, died, rose again, and ascended into heaven;” but Paul says, “I suffered in Gethsemane, I died on the cross; the Father beheld me justified on the third day, and transformed me through Christ into a heavenly being.” In looking on Christ, ye merely feel your distance from that which is holy: Paui, on the contrary, rejoices at his union with it. Ye say, “Christ sits on high, triumphing;” but Paul says, “I sit on high, and triumph in the person of my Head.” Ye look upon Jesus as on a third person; but Paul beholds himself as one with Christ. Ye make a distinction between him and yourselves; but Paul, on the sunny height of gospel illumination, drops all distinction, and believes that he praises himself in praising Jesus. Ye tremble in the presence of perfect holiness and righteousness; but Paul thinks, “Ought I to tremble when I behold my own holiness? for what Jesus is, that are we also!” Thus it is in an entirely new and blessed light that Paul views the great Mediator; and he no longer knows him according to the flesh.

Neither does he know Christians so any more; for it is no longer the question, what they are as viewed in their own persons. He disregards both their natural advantages and failings, and does not even consider their virtues. “We, however, are inclined to judge a

Peter, a John, or a Luther, according to the flesh. The first pleases us on account of his amiable and frank, though rash disposition; we are drawn to the second by the depth and tenderness of His docile, yet ardent character; and the third ingratiates himself with us on account of his peculiar union of German boldness with christian piety, and his honourable, straight forward, and manly conduct. Thus the individual talents and virtues of those men seem to account for the pleasure we take in regarding them; and we behold in them what they were by birth and education. The apostle, on the contrary, although far from blind to the peculiar beauties of his subject, views the children of light in another and far higher aspect; and spiritually they appear to him illuminated by a glory, before which the most dazzling traits of their personal character fade away, like the stars of heaven in the splendour of the rising sun. He beholds the church as clad with Christ, the Sun of Righteousness, without spot or stain, holy and blameless, in the presence of God the Father; and thus it is easy for him to regard all the flock of Christ not only with equal love, but to find equal pleasure in contemplating them. In this point of view, he looks with indulgence on the errors and weaknesses of Christians; regarding their sinfulness as appertaining to them no longer, because it died in the person of Christ, and only seeing the new creatures which they have become in Christ Jesus.

Yet who can wonder if he at times chastises the errors of believers with a power and energy, as though lie had a rebellious and godless people before his eyes 1 He does it in the conviction, that he is not chastising them, but their old sinful nature, which still cleaves to them: for he considers the old Adam as something strange and unbearable, even to themselves; and therefore does not see on what grounds he should spare or deal gently with it. Nevertheless, he at times addresses the same people with a tenderness and mildness, as though he spoke to those who are holy and righteous; for he views them as members of the great Head which is in heaven, or as the bride who, dad in glorious apparel, stands at his right hand. Indeed the whole manner and conversation of the apostle towards the children of the kingdom would remain inexplicable, had we not been assured, that “henceforth know we no man after the flesh.” When one comprehends this, all is explained, — the apostle’s love, and his chastisement; their nothingness, and yet their glory.

The expression, “no man,” in the words of our text, comprehends the apostle also: for Paul no longer knows himself after the flesh; and his object henceforward is not to find himself, or to be found, except in Christ. He does not wish to recognise himself, except in the righteousness of his great Representative; and he therefore knows no longer his natural man. Judge and accuse him as severely as you will, he gives him freely up to your judgment, and joins with you in condemning him. You may put his own virtues and good qualities to shame, yet he values it not; for he looks at the garb of righteousness with which Christ has arrayed him: he is a stranger to the self-righteousness of those who believe that they cannot carefully enough add together the sum of their good works; for his trust rests upon something far higher. On eagles’ wings he rises; and it costs him no struggle to despise and hold cheap all that he possesses of his own: for he rejoices in that glory which, independently of himself, he possesses in his pledge. Therefore he no longer lives to himself, like those who think that out of their alms and God-service, they can make a marriage garment, in which they may appear at the great day of the Lord; but he lives in Christ Jesus, in whom he knows himself perfected; and his glory is his great object and interest.

O what a blessed thing it is, in this manner to know neither Christ, nor the brethren, nor even yourself, according to the flesh! How glorious and excellent to know one’s self already dead in Christ — in Him risen from the dead, justified, and exalted into a heavenly being! In this condition we enjoy that peace, which passeth all understanding; and in it arises the living spring of all true holiness and virtue. O that a breath of the Lord would waft us up also to the clear elevation whence the apostle had such a glorious prospect! This elevation rises above Golgotha, and the bloody cross forms its basis. What a view from its summit! and what a beautiful and enchanting glimpse of heaven! Standing upon it, my brethren, I may bless you with the blessing of the man whose eyes being opened, exclaimed, “He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them!” And though it were the frailest among Christians that I beheld, or even did ray own form appear before me, from this point of view 1 should regard it with admiration and astonishment, and, lost in ecstasy, exclaim, “He is a new creature; old things are passed away: behold, all things are become new /” 10*