1319. Christ The Maker Of All Things New

by on

Charles Spurgeon expounds on 2 Corinthians 5:17.

A Sermon Delivered On Sunday Morning, December 10, 1876, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington. *6/24/2012

Therefore if any man is in Christ, he is a new creature: old things are passed away; behold, all things are become new. [2Co 5:17]

For other sermons on this text:
   [See Spurgeon_Sermons No. 881, “Believer a New Creature, The” 872]
   [See Spurgeon_Sermons No. 1183, “Is Conversation Necessary?” 1174]
   [See Spurgeon_Sermons No. 1328, “Christ the Maker of All Things New” 1319]
   Exposition on 2Co 5:9-21 [See Spurgeon_Sermons No. 2837, “Ministry of Reconciliation, The” 2838 @@ "Exposition"]
   Exposition on Ro 5:1-10 2Co 4; 5 [See Spurgeon_Sermons No. 3203, “Christ Made Sin” 3204 @@ "Exposition"]

1. We shall try to preach this morning of Christ as the Author of the new creation, and may we be enabled by the Holy Spirit to speak to his glory. To create all things new is one of his most famous achievements; may we not only gaze upon it but be partakers in it.

2. What does Solomon say in the book of Ecclesiastes? Does he not tell us there that “the thing that has been shall be, and what is done is what shall be done, and there is no new thing under the sun?” No doubt Solomon was correct in this declaration, but he wrote about this world and not about the world to come of which we speak; for behold, in the world to come, that is to say, in the kingdom of our Lord Jesus Christ, all things are new. To the wisest mind, if unrenewed, there is nothing new, but to the most humble of the regenerated ones all things have become new.

3. The word “new” seems to harmonize sweetly with the name and work of our Lord Jesus, inasmuch as he comes in after the old system had failed, and begins anew with us as the father and head of a chosen race. He is the Mediator of the new covenant, and has come to place us in a new relationship with God. As the second Adam he has delivered us from the old broken covenant of works where we lay under the curse, and he has placed us under the new infallible covenant of grace where we are established by his merit. The blood of Jesus Christ is said to be “the blood of the new covenant”; there is thus a connection with newness even in the most vital point of our dear Redeemer’s person. The blood is even to him its life, and apart from that blood he can bestow no remission of sin; thus there is a newness about that essential life flood, for when he gives us to drink of his cup of remembrance he says “This is my blood of the new testament, which is shed for many for the remission of sins.” “Now he has obtained a more excellent ministry, by how much also he is the Mediator of a better covenant, which was established upon better promises.” The old covenant, the old ceremonial law, the old spirit of bondage, and all of the old leaven Jesus has purged out of the house, and he has ushered in a new age in which grace reigns through righteousness to eternal life.

4. When our Lord Jesus came into the world his birth of a virgin by the power of the Holy Spirit was a new thing, for thus the prophet Jeremiah had said of old in the name of the Lord, “How long will you go around, oh you backsliding daughter? for the Lord has created a new thing in the earth, a woman shall encompass a man.” To us a child is born who is the virgin’s son, in whom we rejoice because he comes into the world without taint of original sin, after a new fashion, as never a man was born before. Coming thus into the old world, he proclaims new doctrine, for his doctrine is called gospel, or good news. It is the freshest news that an anxious heart can hear; it is the most novel music by which a troubled heart can be soothed. Jesus Christ’s teaching is still the best news of these days, as it was centuries ago. Though the world has had nearly two millennia of the glad tidings, the gospel has the dew of its youth upon it, and when men hear it they still ask, as the Greeks did of old, “What new doctrine is this?” Our Lord Jesus has come to set up, by the preaching and teaching of the gospel, a new kingdom, a kingdom having new laws, new customs, a new charter, and new riches, a kingdom which is not of this world, a kingdom founded upon better principles and bringing infinitely better results to its subjects than any other dominion that has ever been. Into that kingdom he introduces only new men, who are made new creatures in Christ Jesus, who therefore love his new commandment and serve him in newness of spirit and not in the oldness of the letter. Moreover, Christ has opened for us an entrance into the kingdom of heaven above, for now we come to God “by a new and living way, which he has consecrated for us through the veil, that is to say, his flesh.” When in days to come we shall meet him again there will still be novelty, for he has said, “I will not drink henceforth of the fruit of the vine until that day when I drink it new with you in my Father’s kingdom.” Indeed, concerning our Lord and Master everything is new, and was it not so prophesied? For did not Isaiah say, “Do not remember the former things, neither consider the things of old. Behold, I will do a new thing; now it shall spring forth; shall you not know it?” [Isa 43:18,19] And to the same effect his prophecy was later in his book: “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be glad and rejoice for ever in what I create: for, behold, I create Jerusalem as a rejoicing, and her people a joy.” [Isa 65:17] This newness of everything was to be a leading feature in Messiah’s reign, and it has all ready been so; but this shall be seen far more in the latter days. Does not John say, “He who sat upon the throne said, ‘Behold, I make all things new.’ ” [Re 21:5] Foretold in former ages as the Creator of the new heavens and a new earth, our Lord shall at last, in the summing up, be plainly seen to be the Maker of all things new. Do you wonder, beloved, that if a man is in Christ he is a new creature? If everything that Christ touches is made new, if he refreshes and revives, if he reestablishes and re-edifies, and creates anew wherever he goes, are you at all astonished that those who live nearest to his heart, indeed, are in vital union with his blessed person, should also be made new? It would be very astonishing if it were not so.

5. Let us direct our attention then to the teaching of the text, “If any man is in Christ he is a new creature.”

6. I. We shall first consider with brevity THE BASIS OF THE NOVELTY which is here spoken of.

7. It is, “If any man is in Christ, he is a new creature,” not otherwise. No man comes to be a new creature by any process apart from Christ. “If any man is in Christ, he is a new creature,” but if any man is not in Christ he is not a new creature, nor can he become so except by connection with him of whom it is written that he is “the beginning of the creation of God.” As in the old creation “without him was not anything made that was made,” so it is in the new. He makes all things new, but the things that are apart from him have become old and are ready to perish, neither can they renew their youth. As well might the face of the earth hope to be renewed with spring apart from the sun, as for a soul to hope for spiritual renewal apart from Jesus. The wonderful newness produced by regeneration and new creation is the work of the Holy Spirit and his operations are all in union with the Lord Jesus and aimed at his glory. “He who believes on the Son has everlasting life: and he who does not believe the Son shall not see life, but the wrath of God rests on him.”

8. But how come a man is indeed a new creature if he is in Christ? I answer, first, it comes necessarily from the representative character of Christ towards those who are in him. If you wanted a man to be made a new creature, and were omnipotent, what process would suggest itself to you? I think a double one. To make an old creature into a new creature there must first be the stroke which ends him, and then the touch which begins him anew: to put it more plainly, there must be death and then life. Now, has that taken place upon those who are in Christ? Of course it has, if it has taken place upon Christ himself, because he is the Head, and represents the members. Just as Adam acted for the seed in him, so Christ has acted for the seed in him. See, then, beloved, Christ has died; he came before the judgment seat with our sins upon him, the representative of those of whom he is the head; and in him death, which was the penalty of sin, was fulfilled to the letter, its bitterest dregs being drunk up. Jesus died. We are certain that he died, for the executioners did not break his legs because they saw that he was dead already, but one of the soldiers with a spear pierced his side, and immediately blood and water flowed out from there. We know that he died, for the jealous eyes of his enemies would not have permitted him to have been taken down from the cross unless the life had assuredly departed. He was laid in the grave, assuredly dead, under the dominion of death for the time being; and you and I who are in him, at that time died in him. “If one died for all then all died.” Such is the proper translation of that passage. We died, for he died in our name. Our sin, was punished in him by the death which he endured. See, then, brethren, we are dead, dead by virtue of our federal union with Jesus Christ. I do not mean all of you, unless you are all in Christ Jesus. Judge whether it is so with you or not. But I mean as many as the Father gave to Christ, as many as Christ in his intention specifically redeemed by becoming their substitute: these were in him, and in him they died, being crucified with him. In him also all his people rose again when he rose. On the third day he burst the bonds of death and left the grave on our behalf. See how the Holy Spirit, by his servant Paul, identifies us with all this. “Now if we are dead with Christ, we believe that we shall also live with him: knowing that Christ being raised from the dead dies no more; death has no more dominion over him. For in that he died, he died to sin once: but in that he lives, he lives to God. Likewise consider also yourselves to be dead indeed to sin, but alive to God through Jesus Christ our Lord.” As far as he was our representative he was a new man when he rose. The law had no claims upon him: he had been dead, and so had passed out of its jurisdiction. The law never had any claim upon the risen Christ: it had a claim upon him when he came under the law, but when he had satisfied it to the last jot and tittle, by death, he was completely clear. Has the law of our country any claim upon a man after he is dead? If a dead man can be raised again all his past offences are done away with, he begins a new life, and is not under the old law. And so with Christ and so with us, for here is the point of union, we are risen with him by faith in the resurrection of Christ. We have been dead and buried, and now we are risen, and thus this, which is the very best and surest process for making a person a new creature has been undergone by all God’s elect, by reason of the representative and sacrificial death of Jesus Christ and his glorious representative resurrection on their behalf.

9. But, beloved, there is another meaning. We are made new creatures by an actual process as well as by the legal process which I have described, and here also the same thing is done. We are made vitally one with Jesus Christ when we believe in him, and then we spiritually die and are made to live again. Our faith comprehends the dying of Christ, and we feel at the same time the sentence of death in ourselves. We see how we deserve to die for sin, and we accept the sentence, confessing our guiltiness before the Most High, and there is proclaimed throughout the powers and passions of the soul a decree from God that the flesh shall die, with all its lusts. We consider sin as henceforth dead to us, and ourselves as dead to it. We labour to mortify all our evil desires and the lusts of the flesh, and all that comes from the flesh. When we believe in Jesus a sword goes through the very loins of sin, and the arrows of the Lord stick firm in the hearts of the King’s enemies that lurk within our spirit. There also comes a new life into us as we behold Jesus risen from the dead. When we believe in Jesus we receive from God a new vital principle, of superior and heavenly character, akin to Deity: there drops into our soul a sacred seed from the hand of the eternal Spirit, living and incorruptible, which remains for ever, and for ever produces fruit after its kind. As we believe in Christ living we live in Christ and live according to the way of Christ, and the Spirit of him who raised up Christ from the dead dwells in our mortal bodies, making us to live in newness of life.

10. Now, beloved, do you know anything about this? Have you been made new creatures by death and resurrection? If you have been baptized you have professed that it has been so with you. “Do you not know, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that just as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall also be in the likeness of his resurrection.” In the ordinance of baptism, by burial in the water, and rising up from it, there is an exemplifying as in a type and figure of our Lord’s burial and resurrection, and at the same time it is an emblem of the process by which we become new creatures in him. But is it really so in your souls? Are you now henceforth dead to the world, and dead to sin, and quickened into the life of Christ? If you are so, then the text will bear to you a third and practical meaning, for it will not merely be true that your old man is condemned to die and a new nature is bestowed, but in your common actions you will try to show this by newness of actual conduct. Evils which tempted you at one time will be unable to beguile you now because you are dead to them: the charms of the painted face of the world will no longer attract your attention, for your eyes are blind to such deceitful beauties. You have obtained a new life which can only be satisfied by new delights, which can only be motivated by new purposes and constrained by new principles suitable to its own nature. This you will continually show. The life of God within you will make your actions instinct with holiness, and its end shall be everlasting life. Your faith in Christ clearly evinces you to be a new creature, for it kills your old confidences and makes you build upon a new foundation: your love for Christ also shows your newness, for it has killed your old desires, and captured your heart only for Jesus: and your hope, which is also a gift from the blessed Spirit, is set upon new things altogether, while your old hopes are things of which you are now ashamed.

11. Thus it is that first by the headship of Christ you are legally dead and alive again; next by your vital union with Christ you are dead and alive again as a matter of experience, and now it is practically proven in your life from day to day that you are dead and your life is hidden with Christ in God: in all these three ways you are new creatures by the double process of dying and quickening. You are under a new Adam, and so start life afresh as new creatures; you are under a new covenant, and begin to act under different principles, and so are new creatures: you are quickened by a new Spirit, and so in thought and word and deed are seen to be new creatures. But all this is in Christ, and if you are not in Christ you are still in the old world which must shortly be destroyed. As “by the Word of God the heavens were made, and all the host of them by the breath of his mouth,” so you have been created by Jesus, the Eternal Word, and quickened by his Spirit, or else you still remain in death. If your faith has never laid her hand upon Christ’s sacrifice for sin then your soul has never felt the regenerating influence of the Holy Spirit, and all the baptismal regeneration and everything else of human invention that may now comfort you is only a vain deceit. You must be born again, but it can only be in Christ Jesus, for to “as many as received him, he gave to them power to become the sons of God, even to those who believe on his name.” “He who has the Son has life; and he who does not have the Son of God does not have life.” Oh that we may all believe in him, and enter into the new life.

   Author of the new creation,
      Come with all thy Spirit’s power;
   Make our hearts thy habitation,
      On our souls thy graces shower.

12. II. I shall in the second place lead you to consider the ESSENCE OF THIS NOVELTY. “If any man is in Christ, he is a new creature.”

13. Read, and the reading will be accurate, “He is a new creation.” This is a very sweeping statement. A man in Christ is not the old man purified, nor the old man improved, nor the old man in a better humour, nor the old man with additions and subtractions, nor the old man dressed in gorgeous robes. No, he is a new creature altogether. As for the old man, what is to be done with him? Can he not be sobered, reformed, and made to do us useful service? No, he is crucified with Christ, and bound to die by a lingering but certain death. The capital sentence is passed upon him, for he cannot be mended and therefore must be ended. “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” You cannot change the old nature, it is immutably bad, and the sooner it is put away as a filthy and unclean thing the better for us. The believer, as far as he is in Christ, is a new creation: not the old stuff put into a new shape, and the old material worked up into an improved form, but absolutely a new creation. To create is to make out of nothing, and that is precisely how the new-born life came into us; it is not a development, or an outgrowth, but a creation, a heavenly something called into being by a power from above. The new man in us is made out of nothing that was in us before, for nature does not assist grace but is opposed to it. Christ has not found light stored away in our darkness, nor life amid the corruption of our spiritual death. The new birth is from above, and the life produced by it is a new creation, and not the goodness of nature educated until it becomes grace. They are conjuring up a notion in certain quarters that the children of pious parents, if not of all mankind, are the children of God by their first birth, and only need certain training and influences to be brought to bear upon them and then they will develop into Christians as they grow up into manhood and womanhood. One divine says that our children ought not to need conversion. This theory is false throughout, for the best of children are by nature heirs of wrath even as others. The grace of God in the soul is a new creation, and not the natural development of a pious education and training working upon the innate goodness of men: indeed there is no such goodness there at all; it is a dream altogether. The new man in Christ is not the old creature washed and sent out to school, and elevated by “modern thought and culture.” No, the Ethiopian cannot change his skin, nor the leopard his spots; do what you wish with him he will still be an Ethiopian and a leopard; but the new man in Christ is another creature altogether.

14. Notice that it is not said that the man has something new about him, but he, himself, is new. It is not merely that in a spiritual sense he has new eyes, new hands, and new feet, but he, he, he, he, himself, is a new creation. Notice that. Do you not see then that salvation is the work of God? You cannot create yourself, and you cannot create anything at all. Try and create a flea first, and then you may dream of being able to create a new heart and a right spirit in another person, but even then it would be quite another matter to create yourself anew. Is not the very idea an absurdity? Shall nothing create something? Shall darkness create light? Shall sin create holiness? Shall death create life? Shall the devil create God? None of these questions are more absurd than the idea of the sinner’s being able to create himself anew.

15. No, beloved, regeneration is an extraordinary work, demanding omnipotence to accomplish it; it is, in fact, a divine work, for it is the supreme prerogative of God to create.

   Know that the Lord is God alone,
   He can create, and he destroy.

16. If any man is in Christ it is not only said that he is a creation, but a new creation, and the word here translated “new,” as has been well observed, does not mean recent, but something altogether different from what previously existed. A book may be new, and yet it may be only a fresh copy of some old work; but that is not the case in this example. The creature is not a new specimen of the same kind as the old, but another and different creation. We might almost read the text as if it said, “If any man is in Christ he is a fresh creation, a new kind of creature altogether.” The new creation differs essentially from the old, although the first is an instructive emblem of the second. The first creation was the work of physical power, the second a work of spiritual power: the first created for the most part materialism in its various forms, but the new creation deals with spiritual things, and reveals the most sublime attributes of the divine character. God in nature is glorious, but in grace he is all glorious. The second is a creation nearer to the heart of God than the first creation was; for when he made the world he simply said it was good, but when he makes the new creation, it is written, “He shall rest in his love; he shall rejoice over you with singing.” So gladdening to his heart is the sight of the new creature which his grace has made, that he sings a joyful hymn.

17. Furthermore, we must notice that if any man is in Christ he is a new creature, and the creation of him bears some resemblance to the creation of the world. I have at other times gone through that wonderful first chapter of the book of Genesis, which is a Bible in miniature, and I have shown you how it illustrates the spiritual creation. Behold by nature we lie like chaos: a mass of disorder, confusion, and darkness. As in the old creation so in the new, the Spirit of God broods over us and moves upon the face of all things. Then the word of the Lord comes and says within us, as previously in chaos and old night, “Let there be light,” and there is light. After light there comes a division of the light from the darkness, and we learn to call them by their names. The light is “day” and the darkness is “night.” So to us there is a knowing and a naming of things, and a discerning of differences in matters which before we confounded when we thought darkness was light. After a while there comes out in us the lower forms of spiritual life. As in the earth there came grasses and herbs, so in us there come desire, hope, and sorrow for sin. Eventually there appeared on the globe fowl and fish, and beasts, and living things, and life beyond all count. So also in the new creation, from having life we go on to have it more abundantly. God by degrees created all his works, until at last he had finished all the host of them, and even so he works on until he completes in us the new creation and looks upon us with rejoicing. Then he brings to us a day of rest, blessing us and causing us to enter into his rest because of his finished work. We could draw a very beautiful parallel if we had time, but you can think it out for yourselves.

18. Now, notice very carefully that if any man is in Christ he is a new creature, and this certifies that a new creation has taken place upon every man who is in Christ, whether by nature he was a Jew or Gentile, a moralist or a rake, a philosopher or a fool. When a man is converted and brought to Christ he has invariably become a new creature. If he has believed in Jesus only three minutes yet he is a new creature; and if he has known the Lord seventy years he can be no more. A new creation is a new creature, and in this matter there is no difference between the babe in grace and the father in Israel.

19. Just as this creation is common to all the saints, so it is immediate and present. “If any man is in Christ he is a new creature”: it is not spoken of as something that is to happen to him in the last article of death, when some seem to hope that many wonderful changes will be accomplished in them; but he who is in Christ is a new creature now. “Neither circumcision nor uncircumcision avails anything, but a new creature”: and that new creature is now possessed, and I may add consciously possessed too: for albeit that there may arise occasional doubts upon this question, yet in a man’s innermost self he finds a reason to know that there has passed upon him a marvellous change which only God himself could have accomplished.

20. This change is universal in the man; the new man is not full-grown in every part, nor in fact in any part, and yet in all the portions of his regenerated nature he is a new creature. I mean this, if any man is in Christ it is not his mental eye that is a new creation merely, but he himself is a new creation. He has a new heart according to the promise, “I will also give you a new heart, and I will put a new spirit within you.” He has new ears, hearing what he refused to hear before; he has a new tongue, and can pray with it as he never prayed before; he has new feet, and these delight to run in the ways of God’s commandments. I refer of course only to his inner man, that is altogether new, and not any one part of it only. If a man is merely enlightened in understanding, what is that? It is good, but it is not salvation; a new brain is not all that is needed to make a new man. A new man is spiritually created anew from head to foot. Although only a babe in grace, and not fully developed in any one part, yet he is new, “created in Christ Jesus to good works which God has before ordained that we should walk in them.”

21. Thus I have tried to show you the essence of the novelty.

22. III. Let us next consider THE EXTENT OF THE NOVELTY. “If any man is in Christ he is a new creature; old things are passed away, behold all things have become new.”

23. It seems then that not only is the man a new creature, but he has entered into a new creation; he has opened his eyes in a new world. Imagine Adam falling asleep at the gates of Paradise just under the cherubim’s flaming sword, with the thorns and thistles springing up before him, and the serpent’s trail behind him: and then further picture him lying there in a deep sleep until the Lord touches him, makes him open his eyes, and causes him to find himself in a better paradise than the one he had lost. It was not so in reality, but can you imagine such a thing? If so, it may serve as a symbol of what the Lord has done for us. We are made new, and find ourselves in a new world.

24. What about the old things? The text says they have passed away, and the Greek word gives the idea of their having passed away spontaneously. I cannot compare it to anything that I know of better than the snow which melts in the sun. You wake up one morning, and all the trees are festooned with snowy wreaths, while down below upon the ground the snow lies in a white sheet over everything. Lo, the sun has risen, its beams shed a congenial warmth; and in a few hours where is the snow? It has passed away. If you had hired a thousand carts and horses and machines to sweep it away it could not have been more effectively removed. It has passed away. That is what the Lord does in the new creation: his love shines on the soul, his grace renews us, and the old things pass away as a matter of course. Where are your old views about which you used to be so positive? Where are those old opinions for which you could freely have knocked a man down? Where are those old sneers against God’s people? Where are those old pleasures which you took so much delight in? Where are those old engrossing pursuits? Had you a hard tug to get away from these bonds? Where are those old joys, those old hopes, those old trusts, those old confidences? Was it difficult to shake these off? Ah, no! Under the power of the Holy Spirit they have passed away. You hardly know how it is, but they have gone, and gone completely. As a dream when one awakens you have despised their image, and your heart knows them no more. It is marvellous in this new creation how the Lord makes confusion and old night to vanish. You may call for them and say, “Chaos, where are you?” and no answer comes back, for old things are passed away. Our Lord Jesus Christ causes all this. Where his blessed face beams with grace and truth, as the sun with warmth and light, he dissolves the bands of sin’s long frost, and brings on the spring of grace with newness of buds and flowers.

25. But when you remove the old what is to take its place? Do you not observe that new things have come, “Behold all things are become new.” Now the man has new views, new notions, new ambitions, new convictions, new desires, new hopes, new dreads, new aims, new principles, and new affections: he is led by a new spirit and follows a new course of life; everything in fact about him is as if he had come fresh from the hand of God. Even as with the cleansed leper, his flesh came again to him as the flesh of a little child, and he was clean, so it is with the heart renewed by grace.

26. Beloved, it is delightful to read in the book of Revelation and anticipate the things which are to be hereafter. How full that book is of novelties which illustrate our subject, for there you read of a new name which the Lord bestows upon those who overcome. Perhaps some of you used to be actually known by some nickname or vulgar epithet while you lived in the world and were a lover of it. Now in all probability you are called by quite a different name among your Christian friends. Saul the persecutor is called Paul when he becomes an apostle. Moreover, there is a new name which the mouth of the Lord shall name, which no man knows except he who receives it. You have been named with the name of the Father, and of the Son, and of the Holy Spirit, and you wear henceforth that name by which the whole family in heaven and earth is named. Grace also has taught you a new song, “He has put a new song into my mouth and established my goings.” You are rehearsing the music of that glorious band of whom it is written, “They sang a new song, saying, ‘You are worthy to take the book and to open its seals.’ ” Now you are a citizen of a new city, the new Jerusalem which comes down out of heaven from God, which shall be established among the sons of men, in the last days as the world’s metropolis, concerning which they shall say, “The temple of God is with men and he dwells among them.”

27. Beloved, each one of you has now become part of one new man. Do you know what I mean by that? There were once the Jews and the Gentiles, but now, Paul says, Christ “has broken down the middle wall of partition; for to make in himself from two one new man, so making peace.” The mystical body of Christ is the one new man, and we are members of that body. Henceforth we have communion with all saints, and to us “there is neither Greek nor Jew, bound nor free, but Christ is all, and in all.” Even now we have begun to live in a new heaven and walk upon a new earth, and we are anticipating the time when literally on this very earth where we have struggled there shall be set up a new condition of things, for the first heaven and the first earth shall have passed away and there shall be no more sea. Those blue heavens shall be rolled up like a scroll, and the elements shall melt with fervent heat; nevertheless, we, according to his promise, look for new heavens and a new earth, to which in expectation we are always drawing near, and pressing forward with inward yearning, for already in Christ Jesus we are a part of that new creation which is more fully to be revealed.

28. IV. Fourthly let us consider THE RESULT OF THIS NOVELTY. “If any man is in Christ, he is a new creature.”

29. Well, the result of this novelty is, first, that the man is already a great wonder to himself. You know the Pythagorean doctrine of the transmigration of souls, the soul passing first into one body and then into another, and so existing under different conditions. We do not believe that fiction for a moment, but if it had been true, the memories of such souls must have been stored with varied information, surpassingly strange to hear. Ours is another transformation, it is death and resurrection: the old passing away and the new being created: but how remarkable are the experiences of the men who have been so transformed! Here is a man who is a new creature, and he has a very distinct memory of the time when he was something far other than what he now is. What a change he has undergone! Suppose a swine could suddenly be turned into a man and yet remember what it did when it was one of the herd; what an experience it would have to tell! If you could take a hog from the trough and turn it into an emperor, that would not be half so great a change as is accomplished when an unregenerated sinner becomes a saint; but I warrant you the emperor would not find much cause for glorifying in his former swinish state; he would be silent and ashamed when others mentioned it. If he alluded to that state it would always be with the blushes of humiliation and the tears of gratitude. If anyone began to talk about it, and he knew that there might be others around him who might be helped by hearing what the Lord had done, he would begin to tell in a gentle, modest way how the Lord transformed him from a swine into a monarch, but he would never, never boast: how could he? In such a case the poor swine would have no responsibility, and could not be blamed for wallowing in the mire, but this cannot be said of us; for when we acted as swine we knew better, and sinned wilfully. Still, what a change it is! How I wonder about myself! How I marvel about the goodness of my God! How I adore that sacred power which has made me the child of two births, the subject of two creations: he first made me in the fashion of a man, and then made me in the image of the man Christ Jesus. I was first born to die, and then born to live eternally. Let us bless God and be full of lowly wonder this morning.

30. The next result of this new creation is, however, that the man does not feel at home in this present evil world, for this is the old creation, and the new man, the twice-born man, feels as if he were out of his element and not in a congenial country. He resides in a body which is nothing better than a frail, uncomfortable, easily removed tent, in which he groans, earnestly desiring to enter his own house at home, the house not made with hands, eternal in the heavens. Wherever he goes things seem out of order with the rule which is set up in his soul. He does not love the world, neither the things in the world; the world’s glories do not charm him, and its treasures do not enchant him. Earth’s music grates upon his refined ear, which is tuned to heavenly harmony; its dainties do not delight the taste, which has learned to enjoy the bread of heaven. The new creatures pine to be in the new creation. And beloved, while we are pining we are preparing: the Spirit of God is working us into this very same thing, and filling us with groans and pangs of strong desire, which indicate that we are becoming more and more fit to be partakers with the saints in light, who see the face of the Beloved without a veil, and drink in ever new delights.

31. Notice once more, while the new creature is thus watching and waiting for the new creation he is meanwhile extending an influence more or less unconscious over the old world in which he dwells. Just as our Lord has gone to heaven to prepare a place for us, so we, his people, are staying here to prepare a place for him. We are winning men from the world to Christ, we are raising the tone of morals, we are spreading light and truth on all sides by the power of the Spirit, and so we are helping to make the world more ready to receive the great King. We are seeking out his jewels, we are bringing his rebellious subjects to his feet. The life that is in us seems out of place in this mortal frame, for the body is dead because of sin, and therefore we groan, being burdened. As for the world itself, it is not our rest, for it is polluted. It seems a dreadful thing for the living Spirit to be dwelling in this graveyard of a world, but there is a necessity for us to be here. We are linked with a creation made subject to vanity, because it was thus subjected, not willingly, but by reason of him who has subjected the same in hope that the creation itself also “shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” We are here as links between the spiritual and the material, and we are working out divine purposes for the fuller display of the divine glory. Therefore comfort each other with these words, and as new creatures in Jesus Christ look for the new heavens and the new earth, and for the coming of your Lord and Saviour. Do you not know that when he shall appear then you shall also appear with him in glory? Let us even now bow before him and greet him with the language of our hymn.

   To thee the world its treasure brings;
      To thee its mighty bow;
   To thee the church exalting springs;
      Her Sovereign, Saviour thou!
   Beneath thy touch, beneath thy smile,
      New heavens and earth appear;
   No sin their beauty to defile,
      Nor dim them with a tear.
[Portion Of Scripture Read Before Sermon — 2Co 4:17-5:13]
[See Spurgeon_Hymnal “The Lord’s Day — Welcome, Sweet Day Of Rest” 907]
[See Spurgeon_Hymnal “Jesus Christ, Names and Titles — Light” 391]
[See Spurgeon_Hymnal “Man Fallen — Faith In Christ For Cleansing” 474]

Public Worship, The Lord’s Day
907 — Welcome, Sweet Day Of Rest
1 Welcome, sweet day of rest,
      That saw the Lord arise:
   Welcome to this reviving breast,
      And these rejoicing eyes!
2 The King himself comes near,
      And feasts his saints today;
   Here we may sit and see him here,
      And love, and praise, and pray.
3 One day amidst the place
      Where my dear God hath been,
   Is sweeter than ten thousand days
      Of pleasurable sin.
4 My willing soul would stay
      In such a frame as this,
   And sit and sing herself away
      To everlasting bliss.
                        Isaac Watts, 1709.

Jesus Christ, Names and Titles
391 — Light <8.7.>
1 Light of those whose dreary dwelling
   Borders on the shades of death,
   Come, and by thyself revealing,
   Dissipate the clouds beneath:
2 The new heaven and earth’s Creator,
   In our deepest darkness rise,
   Scattering all the night of nature,
   Pouring day upon our eyes.
3 Still we wait for thy appearing;
   Life and joy thy beams impart;
   Chasing all our fear, and cheering
   Every poor benighted heart.
4 Come, extend thy wonted favour
   To our ruin’d, guilty race:
   Come, thou dear exalted Saviour,
   Come, apply thy saving grace.
5 Save us in thy great compassion,
   Oh thou mild pacific Prince;
   Give the knowledge of salvation,
   Give the pardon of our sins.
6 By thine all sufficient merit
   Every burden’d soul release!
   By the teachings of thy Spirit
   Guide us into perfect peace.
                     Charles Wesley, 1744, a.

Man Fallen
474 — Faith In Christ For Cleansing
1 How sad our state by nature is!
      Our sin how deep it stains!
   And Satan binds our captive minds
      Fast in his slavish chains.
2 But there’s a voice of sovereign grace
      Sounds from the sacred Word,
   “Ho, ye despairing sinners, come,
      And trust upon the Lord.”
3 My soul obeys th’ almighty call,
      And runs to this relief;
   I would believe thy promise, Lord,
      Oh! help my unbelief.
4 To the dear fountain of thy blood,
      Incarnate God, I fly;
   Here let me wash my spotted soul
      From crimes of deepest dye.
5 Stretch out thine arm, victorious King!
      My reigning sins subdue;
   Drive the old dragon from his seat,
      With all his hellish crew.
6 A guilty, weak, and helpless worm,
      On thy kind arms I fall;
   Be thou my strength and righteousness
      My Jesus and my all.
                           Isaac Watts, 1709.

Spurgeon Sermons

These sermons from Charles Spurgeon are a series that is for reference and not necessarily a position of Answers in Genesis. Spurgeon did not entirely agree with six days of creation and dives into subjects that are beyond the AiG focus (e.g., Calvinism vs. Arminianism, modes of baptism, and so on).

Terms of Use

Modernized Edition of Spurgeon’s Sermons. Copyright © 2010, Larry and Marion Pierce, Winterbourne, Ontario, Canada. Used by Answers in Genesis by permission of the copyright owner. The modernized edition of the material published in these sermons may not be reproduced or distributed by any electronic means without express written permission of the copyright owner. A limited license is hereby granted for the non-commercial printing and distribution of the material in hard copy form, provided this is done without charge to the recipient and the copyright information remains intact. Any charge or cost for distribution of the material is expressly forbidden under the terms of this limited license and automatically voids such permission. You may not prepare, manufacture, copy, use, promote, distribute, or sell a derivative work of the copyrighted work without the express written permission of the copyright owner.

Spurgeon Sermon Updates

Email me when new sermons are posted:

Answers in Genesis is an apologetics ministry, dedicated to helping Christians defend their faith and proclaim the gospel of Jesus Christ.

Learn more

  • Customer Service 800.778.3390