If then any be in Christ a new creature, the old things are passed away, behold all things are made new.

“Be not deceived with strange doctrines, "nor give heed to fables and endless genealogies," and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new." For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.”

“When by Jeremiah He gave this precept, "Break up for yourselves new pastures," does He not turn away from the old state of things? And when by Isaiah He proclaims how "old things were passed away; and, behold, all things, which I am making, are new," does He not advert to a new state of things? We have generally been of opinion that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same God, to whom appertain both the old things and the new.”

“This Logos the Father in the latter days sent forth, no longer to speak by a prophet, and not wishing that the Word, being obscurely proclaimed, should be made the subject of mere conjecture, but that He should be manifested, so that we could see Him with our own eyes. This Logos, I say, the Father sent forth, in order that the world, on beholding Him, might reverence Him who was delivering precepts not by the person of prophets, nor terrifying the soul by an angel, but who was Himself-He that had spoken-corporally present amongst us. This Logos we know to have received a body from a virgin, and to have remodelled the old man by a new creation. And we believe the Logos to have passed through every period in this life, in order that He Himself might serve as a law for every age, and that, by being present (amongst) us, He might exhibit His own manhood as an aim for all men. And that by Himself in person He might prove that God made nothing evil, and that man possesses the capacity of self-determination, inasmuch as he is able to will and not to will, and is endued with power to do both. This Man we know to have been made out of the compound of our humanity. For if He were not of the same nature with ourselves, in vain does He ordain that we should imitate the Teacher. For if that Man happened to be of a different substance from us, why does He lay injunctions similar to those He has received on myself, who am born weak; and how is this the act of one that is good and just? In order, however, that He might not be supposed to be different from us, He even underwent toil, and was willing to endure hunger, and did not refuse to feel thirst, and sunk into the quietude of slumber. He did not protest against His Passion, but became obedient unto death, and manifested His resurrection. Now in all these acts He offered up, as the first-fruits, His own manhood, in order that thou, when thou art in tribulation, mayest not be disheartened, but, confessing thyself to be a man (of like nature with the Redeemer), mayest dwell in expectation of also receiving what the Father has granted unto this Son.”

“But, if we must go on with our discussion and make a deeper study, let us from this point contemplate especially the divine power of the Holy Spirit. We find three creations mentioned in the Scripture; the first, the education from nonexistence into existence; the second, the change from worse to better; and the third, the resurrection of the dead. In these you will find the Holy Spirit co-operating with the Father and the Son.… Now, humanity is created a second time through baptism, "for if any man is in Christ, he is a new creature."”

“"If any man is in Christ, he is a new creature, the former things have passed away." The "new creation" is the apostolic rule. And what this is Paul makes abundantly clear in another section, saying: "In order that I might present to myself the church in all her glory, not having spot or wrinkle or any such thing, but that she might be holy and without blemish." A new creature he called the indwelling of the Holy Spirit in a pure and blameless soul removed from evil and wickedness and shamefulness. For, when the soul hates sin, it closely unites itself with God, as far as it can, in the regimen of virtue; having been transformed in life, it receives the grace of the Spirit to itself, becomes entirely new again and is recreated.”

“You heard today that the blessed Paul … told us in his letter to the Corinthians: "If any man is in Christ, he is a new creature." To prevent us from interpreting the text as applying to a visible creation, he stated: "If any man is in Christ," teaching us that if any man has gone over to the side of those who believe in Christ, he is an example of a new creature. Tell me, if we see new heavens and other portions of his creation, is there a profit in this which can match the benefit we gain from seeing a man converted from evil to virtue and changing from the side of error to that of truth? This is what the blessed Paul called a new creature, and so immediately he went on to say: "The former things have passed away; behold, they are all made new!" By this he briefly showed that those who, by their faith in Christ, had put off like an old cloak the burden of their sins, those who had been set free from their error and been illumined by the light of justification, had put on this new and shining cloak, this royal robe. This is why he said: "If any man is in Christ, he is a new creature: the former things have passed away; behold, they are all made new."”

“the whole world has its circumscription in man, because man, as has been frequently stated, is the bond which holds all the world together. When man, therefore, rose again on the same night of the Lord's day, incorruptible and immortal and unchangeable, he gave a pledge to the whole creation visible and invisible that it would obtain like benefits. Wherefore the Apostle saith: To sum up all things in the Christ, both the things that are in heaven and that are in the earth; and: If any one be in Christ he is a new creature. Old things are passed away, behold all things have become new”

“Having explained how the saints prepare themselves for the reception of heavenly glory, by pleasing God and being profitable to their neighbor, here he consequently shows how they prepare themselves for this same thing, by putting away from themselves carnal affection. And concerning this he does three things. First he sets down the putting away of carnal affection; second he excludes an objection, at *and if we have known*, etc.; third he concludes his intention, at *if therefore any in Christ*, etc. He says therefore first: since, then, we are so certain of eternal glory, so that from this we know no one according to the flesh. Here note that *according to the flesh* is a certain determination, and it can be expounded in two ways, according as the construction can be made in two ways. In one way, so that the phrase *according to the flesh* is construed with this accusative *no one*, and thus the Gloss expounds it: *we do not approve no one according to the flesh*, that is, one living carnally. For since everyone must die, we do not approve one who lives carnally. And flesh is taken in this way in Romans 8:9: *but you are not in the flesh*, etc. In another way: *we know no one according to the flesh*, that is, one living according to the carnal observances of the law, *we know*, that is, we approve. And flesh is taken in this way in Philippians 3:4: *who trust in the flesh*, that is, in the carnal observances of the law, etc. Third: *we know no one according to the flesh*, that is, according to the corruption of the flesh, *we know*, that is, we reckon. For although the faithful still bear a corruptible flesh, nevertheless in hope they already have an incorruptible body. Hence they do not reckon themselves according to what they now have, a corruptible flesh, but according to what they are to have, an incorruptible body. Flesh is taken in this way in 1 Corinthians 15:50: *flesh and blood shall not possess the kingdom of God*. In another way it can be construed, so that the phrase *according to the flesh* is construed with this verb *we know*. And thus the sense is: I say that since we ought not to live to ourselves, but to him who died for us, therefore from this we know no one according to the flesh, that is, we do not follow in anything carnal affection, nor do we reckon anyone in this way. And this is taken in that way of Deuteronomy 33:9: *who has said to his father and mother: I do not know you*, etc. And thus the phrase *according to the flesh* is referred to the one knowing; but in the first exposition it was referred to the one known. But because someone could bring an objection concerning Christ, that at least he had known him according to the flesh, therefore he consequently removes this, saying *and if we have known*, etc. Concerning this it must be known that Manichaeus adduced these words for himself in support of his error. For he himself said that Christ had not had a true body, nor had been born of the seed of David. And thus Augustine says in the book *Against Faustus*: if anyone should allege against him the word of the Apostle in Romans 1:3: *who was made to him of the seed of David according to the flesh*, and that in 1 Timothy 3:16: *and manifestly great is the mystery of piety, which was manifested in the flesh*, etc., and 2 Timothy 2:8: *be mindful that the Lord Jesus Christ rose again from the dead, of the seed of David*, etc., he would answer that the Apostle had at one time been of this opinion, namely that he had been of the seed of David and that he had had a true body, but afterward changed this opinion and corrected himself here. Hence he would say *and if we have known Christ according to the flesh*, that is, if we were at some time of this opinion, that Christ had had true flesh, but now we know him no longer, that is, we have now changed that opinion and do not believe so. Which indeed Augustine disproves in two ways. First, because concerning that which we falsely suppose, no one says *we know*, but *we suppose*. Since therefore the Apostle uses here this word *we have known*, it seems that he did not at some time falsely suppose. Second, because above the Apostle says *we know no one according to the flesh*. If therefore what Manichaeus says were true, the Apostle would know no one to have a true body, which is false. Therefore what Manichaeus says is false. And so it must be expounded otherwise according to the truth, and in two ways. In one way, so that here *flesh* is taken for the corruption of the flesh, 1 Corinthians 15:50: *flesh and blood*, etc., and then the sense is: and if we have at some time known Christ according to the flesh, that is, to have had corruptible flesh before the passion, but now we know him no longer, namely to have incorruptible flesh, because it is said in Romans 6:9: *Christ rising from the dead now dies no more*, etc. In another way according to the Gloss, so that the phrase *if we have at some time known Christ according to the flesh* is referred to the state of Paul before his conversion to Christ; but what follows, *but now we know him no longer*, is referred to his state after conversion. And thus the sense is: and I and the other unbelieving Jews at one time, that is, before my conversion, knew Christ according to the flesh, that is, according to what we carnally supposed about Christ, namely that he was only a man and that he came only for the carnal observances of the law; but now, that is, after I was converted, we know him no longer, that is, this opinion has ceased, rather I believe that he is true God and that he is not to be worshipped through carnal observances. Hence he said in Galatians 5:2: *if you are circumcised, Christ will profit you nothing*. It can also be expounded otherwise, so that what he says, *and if we have known*, etc., the Apostle says in the person of all the apostles of Christ; and thus it seems to answer to the last exposition of this, that it says *we have known no one*. Hence it must be known that Augustine, expounding that in John 16:7: *it is expedient for you that I go*, where the Lord's reason for this is subjoined: *for if I do not go, the Paraclete will not come to you*, says that this was so because the disciples, loving Christ carnally, were affected toward him as a carnal man toward a carnal friend, and thus could not be raised up to spiritual love, which even for one absent makes one suffer much. In order therefore that spiritual affection, which is from the Holy Spirit, might be rooted in them, and carnal affection cease, the Lord said to them: *peace be to you*, etc. This therefore the Apostle, recalling in the person of all the disciples, said, *and if we have known*, that is, if we have at some time clung to Christ, namely when he was with us in bodily presence, *according to the flesh*, that is, according to carnal affection, *but now we know him no longer*, that is, now this affection has ceased in us through the Holy Spirit, who was given to us. Consequently, when he says *if therefore any in Christ*, etc., from the foregoing he concludes that a certain effect has followed, namely of newness in the world. And so he says *if therefore any*, that is, if anything, *in Christ*, that is, in the faith of Christ, or through Christ, *is a new creature*. Galatians 5:6: *in Christ Jesus neither uncircumcision nor circumcision*, etc. Here it must be noted that the renewal through grace is called a creature. For creation is a movement from nothing into being. Now there is a twofold being, namely the being of nature and the being of grace. The first creation was made when creatures were brought forth from nothing by God into the being of nature, and then the creature was new, but through sin it became old. Lamentations 3:4: *he has made my skin old*, etc. There had therefore to be a new creation, through which they might be brought into the being of grace, which creation indeed is from nothing, because those who lack grace are nothing. 1 Corinthians 13:2: *if I should know all mysteries*, etc., *but should not have charity*, etc. Job 18:15: *let the companions of him who is not dwell in his tabernacle*, that is, of sin. Augustine says: *for sin is nothing, and men become nothing when they sin*. And thus it is clear that the infusion of grace is a certain creation. If therefore any creature is made new through him, *the old things have passed away for him*. This indeed is taken from Leviticus 26:10, where it is said: *when new things come upon you, you shall cast away the old*. From which he argues thus: if all things are made new, and according to the law, when new things come, the old are to be cast away, therefore if any creature exists, *the old things have passed away for him*, that is, they ought to pass away from him. Now the old things that ought to pass away are the legal observances. Romans 7:6: *let us serve in newness of spirit, and not in oldness of the letter*. Likewise the errors of the gentiles. Isaiah 26:3: *the old error has departed*. Likewise the corruptions of sin. Romans 6:6: *our old man*, etc. And when these have passed away in us, the virtues contrary to these vices ought to be renewed in us. Revelation 21:5: *and he who sat on the throne said: behold, I make all things new*.”

“Therefore if any man be in Christy he is a new creature . If any one is with me regenerate in Christ, and re-created and changed, as it were, into a new creature, even as I am not what I was, Saul being changed into Paul, then the old rites of Judaism, the old former affections and judgments, such as knowing any one according to the flesh, have all passed away. In such an one all is made new : he has new affections, new thoughts about the realities and hopes of Christianity, a new life, a new hope of the resurrection, new grace, sanctification, and justification. On this newness, cf. S. Anselm and S. Augustine (de Cantic Novo. vol. ix.). S. Bernard {de Assumpt. B. Marice ) assigns its cause. He says : “ All things are made new f i.e., the old fortress is overturned , a new one raised Lust having been banished the heart expands with a mighty longing ; and after its arrival the mind yearns far more for heavenly things than it had ever before longed for earthly. Now is the wall of continence raised up , the bulwark of patience . But this work rises on the foundation of faith , and grows by love of one's neighbour till it reaches even to the love of God?”

“And all things are of God,.... A man's being brought into a Gospel church state is of God; the causing all old things to pass away, whether in the Jewish or Gentile world, is of God; the shaking of the heavens and the earth, and the removing of those things that are shaken, the abrogation of the ceremonial law, the putting an end to all the Mosaic rites and sacrifices, the ejection of Satan out of the Heathen temples, and the abolition of Gentilism, with every thing else that comes under the names of old, and new, are of God: it is he that causes old things to pass away, and makes all things new, see Rev 21:1. Moreover, as all things in the old creation are from him, all creatures owe their beings to him, are supported in them by him, and all are made for his pleasure, and his glory so all things in the new creation are of him; the work of renovation itself is his; all the grace that is implanted in regeneration comes front him: nothing is of the creature, or to be ascribed to it. All things in redemption are of him; he drew the plan of it, called his Son to be the Redeemer, appointed and sent him as such; and particularly that branch of it, reconciliation, is of him: who hath reconciled us to himself by Jesus Christ. The work of reconciliation, or making atonement for sin, is ascribed to the Father; not that he is the author of it, for it is properly Christ's work; but because he took the first step towards it: he formed the scheme of it; he set forth his Son in his purposes and decrees to be the propitiary sacrifice; he assigned him this work in council and covenant, in promise and in prophecy, and sent him to effect it; therefore he is said to do it "by" him; that is, by his blood and sacrifice, by his sufferings and death, to which, and to which alone, the Scriptures ascribe our peace and reconciliation: and this is made to "himself": as being the party offended, whose law was broken, against whom sin was committed, and whose justice required and demanded satisfaction: and hath given to us the ministry of reconciliation; which is the Gospel of peace, the word which preaches, publishes and declares, peace made by the blood of Christ; which is a gift to ministers, and a blessing to the people. The free grace of God greatly appears in this matter; God the Father sets this work of reconciliation on foot, Christ has brought it about, and the ministers of the Gospel publish it.”

“If any man be in Christ, he is a new creature - It is vain for a man to profess affinity to Christ according to the flesh, while he is unchanged in his heart and life, and dead in trespasses and sins; for he that is in Christ, that is, a genuine Christian, having Christ dwelling in his heart by faith, is a new creature; his old state is changed: he was a child of Satan, he is now a child of God; he was a slave of sin, and his works were death; he is now made free from sin, and has his fruit unto holiness, and the end everlasting life. He was before full of pride and wrath; he is now meek and humble. He formerly had his portion in this life, and lived for this world alone; he now hath God for his portion, and he looks not at the things which are seen, but at the things which are eternal. Therefore, old things are passed away. Behold, all things are become new - The man is not only mended, but he is new made; he is a new creature, καινη κτισις, a new creation, a little world in himself; formerly, all was in chaotic disorder; now, there is a new creation, which God himself owns as his workmanship, and which he can look on and pronounce very good. The conversion of a man from idolatry and wickedness was among the Jews denominated a new creation. He who converts a man to the true religion is the same, says R. Eliezer, as if he had created him.”

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

“Therefore--connected with the words in Co2 5:16, "We know Christ no more after the flesh." As Christ has entered on His new heavenly life by His resurrection and ascension, so all who are "in Christ" (that is, united to Him by faith as the branch is In the vine) are new creatures (Rom 6:9-11). "New" in the Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different Greek word (Gal 6:15). creature--literally, "creation," and so the creature resulting from the creation (compare Joh 3:3, Joh 3:5; Eph 2:10; Eph 4:23; Col 3:10-11). As we are "in Christ," so "God was in Christ" (Co2 5:19): hence He is Mediator between God and us. old things--selfish, carnal views (compare Co2 5:16) of ourselves, of other men, and of Christ. passed away--spontaneously, like the snow of early spring [BENGEL] before the advancing sun. behold--implying an allusion to Isa 43:19; Isa 65:17.”