dying love of the Redeemer. Sinners are dead in sins. Christians are alive to the worth of the soul, the presence of God, the importance of religion, the solemnities of eternity; i. e. they act and feel as if these things had a real existence, and as if they should exert a constant influence upon the heart and life. It is observable that Paul makes a distinction here between those for whom Christ died, and those who actually “live,” thus demonstrating that there may be many for whom he died who do not live to God, or who are not savingly benefited by his death. The atonement was for all, but only a part are actually made alive to God. Multitudes reject it; but the fact that he died for all, that he tasted death for every man, that he not only died for the elect but for all others; that his benevolence was so great as to embrace the whole human family in the design of his death, is a reason why they who are actually made alive to God should consecrate themselves entirely to his service. The fact that he died for all, evinced such unbounded and infinite benevolence, that it should induce us who are actually benefited by his death, and who have any just views of it, to devote all that we have to his service. Should not henceforth live unto ourselves. - Should not seek our own ease and pleasure; should not make it our great object to promote our own interest, but should make it the grand purpose of our lives to promote his honour, and to advance his cause. This is a vital principle in religion, and it is exceedingly important to know what is meant by living to ourselves, and whether we do it. It is done in the following, and perhaps in some other ways. (1.) When men seek pleasure, gain, or reputation, as the controlling principle of their lives. (2.) When they are regardless of the rights of others, and sacrifice all the claims which others have on them in order to secure the advancement of their own purposes and ends. (3.) When they are regardless of the wants of others, and turn a deaf ear to all the appeals which charity makes to them, and have no time to give to serve them, and no money to spare to alleviate their wants; and especially when they turn a deaf ear to the appeals which are made for the diffusion of the gospel to the benighted and perishing. (4.) When their main purpose is the aggrandizement of their own families, for their families are but a diffusion of self. And, (5.) When they seek their own salvation only from selfish motives, and not from a desire to honour God. Multitudes are selfish even in their religion; and the main purpose which they have in view, is to promote their own objects, and not the honour of the Master whom they profess to serve. They seek and profess religion only because they desire to escape from wrath, and to obtain the happiness of heaven, and not from any love to the Redeemer, or any desire to honour him. Or they seek to build up the interests of their own church and party, and all their zeal is expended on that and that alone, without any real desire to honour the Saviour. Or though in the church, they are still selfish, and live wholly to themselves: they live for fashion, for gain, for reputation; they practise no self-denial; they make no effort to advance the cause of God the

ter.

Saviour. But unto him, &c.-Unto the Lord Jesus Christ. To live to him is the opposite to living unto ourselves. It is to seek his honour; to feel that we belong to him; that all our time and talents, all our strength of intellect and body, all the avails of our skill and toil, all belong to him, and should be employed in his service. If we have talents by which we can influence other minds, they should be employed to honour the Saviour. If we have skill, or strength to labour by which we can make money, we should feel that it all belongs to him, and should be employed in his service. If we have property, we should feel that it is his, and that he has a claim upon it all, and that it should be honestly consecrated to his cause. And if we are endowed with a spirit of enterprise, and are fitted by nature to encounter perils in distant and barbarous elimes, as Paul was, we should feel, like him, that we are bound to devote all entirely to his service, and to the promotion of his cause. A servant, a slave, does not live to himself, but to his master. His person, his time, his limbs, his talents, and the avails of his industry, are not regarded as his own. He is judged incapable of holding any property which is not at the disposal of his masIf he has strength, it is his master's: if he has skill, the avails of it are his master's. If he is an ingenious mechanic, or labours in any department; if he is amiable, kind, gentle, and faithful, and adapted to be useful in an eminent degree, it is regarded as all the property of his master. He is bound to go where his master chooses; to execute the task which he assigns; to deny himself at his master's will; and to come and lay the avails of all his toil and skill at his master's feet. He is regarded as having been purchased with money; and the purchase money is supposed to give a right to his time, his talents, his services, and his soul. Such as the slave is supposed to become by purchase, and by the operation of human laws, the Christian becomes by the purchase of the Son of God, and by the voluntary recognition of him as the master, and as having a right to all that we have and are. To him all belongs; and all should be employed in endeavouring to promote his glory, and in advancing his cause. Which died for them, and rose again.-Paul here states the grounds of the obligation under which he felt himself placed, to live not unto himself but unto Christ. (1.) The first is, the fact that Christ had died for him and for all his people. The effect of that death was the same as a purchase. It was a purchase. See Note, 1 Cor. vi. 20; vii. 23. Comp. 1 Pet. i. 18, 19. (2.) The second is, that he had risen again from the dead. To this fact Paul traced all his hopes of eternal life, and of the resurrection from the dead. See Rom. iv. 25. As we have the hope of the resurrection from the dead only from the fact that he rose; as he has

cause our lives should be, as Paul's was, a living sacrifice, holy and acceptable in his sight. VER. 16. 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.

Wherefore henceforth.-In view of the fact, that the Lord Jesus died for all men, and rose again. The effect of that has been to change all our feelings, and to give us entirely new views of men, of ourselves, and of the Messiah, so that we have become new creatures. The word henceforth (ÁẨÒ TOν võν) means properly," from the present time;" but there is no impropriety in supposing that Paul refers to the time when he first obtained correct views of the Messiah, and that he means from that time. His mind seems to have been thrown back to the period when these new views burst upon his soul; and the sentiment is, that from the time when he obtained those new views, he had resolved to know no one after the flesh. Know we no man.-The word know here (oidapɛv) is used in the sense of, we form our estimate of; we judge; we are influenced by. Our estimate of man is formed by other views than according to the flesh. According to the flesh.-A great many different interpretations have been proposed of this expression, which it is not needful here to repeat. The meaning is, probably, that in his estimate of men he was not influenced by the views which are taken by those who are unrenewed, and who are unacquainted with the truths of redemption. It may include a great many things, and perhaps the following: (1.) He was not influenced in his estimate of men by a regard to their birth or country. He did not form an attachment to a Jew because he was a Jew, or to a Gentile because he was a Gentile. He had learned that Christ died for all, and he felt disposed to regard all alike. (2.) He was not influenced in his estimate of men by their rank, and wealth, and office. Before his conversion he had been, but now he learned to look on their moral character, and to regard that as making the only permanent and really important distinction among men. He did not esteem one man highly because he was of elevated rank, or of great wealth, and another less because he was of a different rank in life. (3.) It may also include the idea, that he had left his own kindred and friends on account of superior attachment to Christ. He had parted from them to preach the gospel. He was not restrained by their opinions; he was not kept from going from land to land by love to them. It is probable that they remained Jews. It may be that they were opposed to him, and to his efforts in the cause of the Redeemer. It may be that they would have dismissed him from a work so self-denying, and so arduous, and where he would be exposed to so much persecution and contempt. It may be that they would have set before him the advantages of his birth and education; would have reminded him of his early brilliant prospects; and would have used all the means possible to dissuade him from embarking in a cause like that in which he was engaged. The passage here means, that Paul was iutlu

enced by none of these considerations. In early life he had been. He had prided himself on rank and on talent. He was proud of his own advantages as a Jew, and he estimated worth by rank, and by national distinction. (Phil. iii. 4-6.) He had despised Christians on account of their being the followers of the man of Nazareth; and there can be no reason to doubt that he partook of the common feelings of his countrymen, and held in contempt the whole Gentile world. But his views were changed-so much, changed as to make it proper to say that he was a new creature. (Ver. 17.) When converted, he did not confer with flesh and blood, (Gal. i. 16;) and in the school of Christ he had learned, that if a man was his disciple, he must be willing to forsake father, and mother, and sister, and 'brother, and to hate his own life that he might honour him. (Luke xiv. 26.) He had formed his principle of action now from a higher standard than any regard to rank or wealth, or national distinction; and had risen above them all, and now estimated men not by these external and factitious advantages, but by a reference to their personal character and moral worth. Yea, though we have known Christ after the flesh.-Though in common with the Jewish nation we expected a Messiah who would be a temporal prince, and who would be distinguished for the distinctions which are valued among men, yet we have changed our estimate of him, and judge of him in this way no longer. There can be no doubt that Paul, in common with his countrymen, had expected a Messiah who would be a magnificent temporal prince and conqueror; one who they supposed would be a worthy successor of David and Solomon. The coming of such a prince, Paul had confidently expected. He expected no other Messiah. He had fixed his hopes on that. This is what is meant by the expression, "to know Christ after the flesh." It does not mean that he had seen him in the flesh, but that he had formed, so to speak, carnal views of him, and such as men of this world regard as grand and magnificent in a monarch and conqueror. He had had no correct views of his spiritual character, and of the pure and holy purposes for which he would come into the world. Yet now henceforth know we him no more.- -We know him no more in this manner. Our conceptions and views of him are changed. We no more regard him according to the flesh; we no longer esteem the Messiah who was to come as a temporal prince and warrior; but we look on him as a spiritual Saviour, a Redeemer from sin. The idea is, that his views of him had been entirely changed. It does not mean, as our translation would seem to imply, that Paul would have no further acquaintance with Christ, but it means that from the moment of his conversion he had laid aside all his views of his being a temporal sovereign, and all his feelings that he was to be honoured only because he supposed that he would have an elevated rank among the monarchs of the earth. Locke and Macknight, it seems to me, have strangely mistaken this passage. The former renders it, "For if I myself have gloried in this, that Christ was himself circumcised as I am, and was of my blood and nation, I do so now no more any

longer." The same substantially is the view of Macknight. Clarke as strangely mistakes it, when he says that it means that Paul could not prize now a man who was a sinner because he was allied to the royal family of David, nor prize a man because he had seen Christ in the flesh. The correct view, as it seems to me, is given above. And the doctrine which is taught here is, that at conversion the views are essentially changed, and that the converted man has a view of the Saviour entirely different from what he had before. He may not, like Paul, have regarded him as a temporal prince; he may not have looked to him as a mighty monarch; but his views in regard to his person, character, work, and loveliness, will be entirely changed. He will see a beauty in his character which he never saw before. Before, he regarded him as a root out of dry ground; as the despised man of Nazareth; as having nothing in his character to be desired, or to render him lovely, (Isa. liii. ;) but at conversion the views are changed. He is seen to be the chief among ten thousand, and altogether lovely; as pure, and holy, and benevolent; as mighty, and great, and glorious; as infinitely benevolent: as lovely in his precepts, lovely in his life, lovely in his death, lovely in his resurrection, and as most glorious as he is seated on the right hand of God. He is seen to be a Saviour exactly adapted to the condition and wants of the soul; and the soul yields itself to him to be redeemed by him alone. There is no change of view so marked and decided as that of the sinner in regard to the Lord Jesus Christ at his conversion; and it is a clear proof that we have never been born again, if our views in reference to him have never undergone any change. "What think ye of Christ?" is a question the answer to which will determine any man's character, and demonstrate whether he is or is not a child of God. Tindal has more correctly expressed the sense of this than our translation. "Though we have known Christ after the flesh, now henceforth know we him so no more."

VER. 17. Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

v let him be.
w John iii. 3. Gal. vi. 15.
a Isa. lxv. 17. Rev. xxi. 5.

Therefore if any man be in Christ.-The phrase to be in Christ," evidently means to be united to Christ by faith; or to be in him as the branch is in the vine-that is, so united to the vine, or so in it, as to derive all its nourishment and support from it, and to be sustained entirely by it. John xv. 2: "Every branch in me." Ver. 4: "Abide in me, and I in you." "The branch cannot bear fruit of itself except it abide in the vine; no more can ye, except ye abide in me." See also ver. 5-7. See Note on John xv. 2. To be" in Christ" denotes a more tender and close union, and implies that all our support is from him. All our strength is derived from him; and denotes further that we shall partake of his fulness, and share in his felicity and glory, as the branch partakes of the strength and vigour of the parent vine. The word "therefore" ("Qore) here

The

implies that the reason why Paul infers that any one is a new creature who is in Christ, is that which is stated in the previous verse; to wit, the change of views in regard to the Redeemer to which he there refers, and which was so great as to constitute a change like a new creation. affirmation here is universal, “if any man be in Christ;" that is, all who become true Christians, undergo such a change in their views and feelings as to make it proper to say of them that they are new creatures. No matter what they have been before, whether moral or immoral; whether infidels or speculative believers; whether amiable or debased, sensual and polluted, yet if they become Christians, they all experience such a change as to make it proper to say they are a new creation. A new creature.-Marg. let him be." This is one of the instances in which the margin has given a less correct translation than is in the text. The idea evidently is, not that he ought to be a new creature, but that he is in fact; not that he ought to live as becomes a new creature-which is true enough-but that he will in fact live in that way, and manifest the characteristics of the new creation. The phrase "a new creature" (kan krioic) occurs also in Gal. vi. 15. The word rendered creature (Krinic) means properly, in the New Testament, creation. It denotes, (1.) The act of creating. (Rom. i. 20.) (2.) A created thing, a creature, (Rom. i. 25 ;) and refers (a) To the universe, or creation in general. (Mark x. 6; xiii. 9-11. 2 Pet. iii. 4.) (b) To man, mankind. (Mark xvi. 15. Col. í. 23.) Here it means a new creation in a moral sense, and the phrase "new creature" is equivalent to the expression in Eph. iv. 24; "The new man, which after God is created in righteousness and true holiness." It means, evidently, that there is a change produced in the renewed heart of man that is equivalent to the act of creation, and that bears a strong resemblance to it-a change, so to speak, as if the man was made over again, and had become new. The mode or manner in which it is done is not described, nor should the words be pressed to the quick, as if the process were the same in both cases-for the words are here evidently figurative. But the phrase implies evidently the following things. (1.) That there is an exertion of Divine power in the conversion of the sinner as really as in the act of creating the world out of nothing, and that this is as indispensable in the one case as in the other. (2.) That a change is produced so great as to make it proper to say that he is a new man. He has new views, new motives, new principles, new objects and plans of life. He seeks new purposes, and he lives for new ends. If a drunkard becomes reformed, there is no impropriety in saying that he is a new man. If a man who was licentious becomes pure, there is no impropriety in saying that he is not the same man that he was before. Such expressions are common in all languages, and they are as proper as they are com

mon.

There is such a change as to make the language proper. And so in the conversion of a sinner. There is a change, so deep, so clear, so entire, and so abiding, that it is proper to say, here is a new creation of God-a work of the Divine power as decided and as glorious as when

God created all things out of nothing. There is no other moral change that takes place on earth so deep, and radical, and thorough as the change at conversion; and there is no other where there is so much propriety in ascribing it to the mighty power of God. Old things are passed away. The old views in regard to the Messiah, and in regard to men in general. (Ver. 16.) But Paul also gives this a general form of expression, and says that old things in general have passed away-referring to every thing. It was true of all who were converted, that old things had passed away. And it may include the following things. (1.) In regard to the Jews-that their former prejudices against Christianity, their natural pride, and spirit of seducing others; their attachment to their rites and ceremonies, and dependence on them for salvation, had all passed away. They now renounced that dependence, relied on the merits of the Saviour, and embraced all as brethren who were of the family of Christ. (2.) In regard to the Gentiles-that their attachment to idols, their love of sin, and degradation, their dependence on their own works, had passed away, and they had renounced all these things, and had come to mingle their hopes with those of the converted Jews, and with all who were the friends of the Redeemer. (3.) In regard to all, it is also true that old things pass away. Their former prejudices, opinions, habits, attachments, pass away. Their supreme love of self passes away; their love of sin passes away; their love of the world passes away; their supreme attachment to their earthly friends rather than God, passes away; their love of sin, their sensuality, pride, vanity, levity, ambition, passes away. There is a deep and radical change on all these subjects-a change which commences at the new birth; which is carried on by progressive sanctification, and which is consummated at death and in heaven. Behold, all things are become new. That is, all things in view of the mind. The purposes of life, the feelings of the heart, the principles of action, all become new. The understanding is consecrated to new objects, the body is employed in new service, the heart forms new attachments. Nothing can be more strikingly descriptive of the facts in conversion than this: nothing more entirely accords with the feelings of the new-born soul. All is new. There are new views of God, and of Jesus Christ; new views of this world, and of the world to come; new views of truth and of duty; and every thing is seen in a new aspect and with new feelings. Nothing is more common in young converts than such feelings, and nothing is more common than for them to say that all things are new. The Bible seems to be a new book, and though they may have often read it before, yet there is a beauty about it which they never saw before, and which they wonder they have not before perceived. The whole face of nature seems to them to be changed, and they seem to be in a new world. The hills, and vales, and streams; the sun, the stars, the groves, the forests, seem to be new. A new beauty is spread over them all; and they now see them to be the work of God, and his glory is spread over them all, and they

can now say,

"My Father made them all!"

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

VER. 18. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

y Col. i. 20.

And all things are of God.-This refers particularly to the things in question, the renewing of the heart, and the influences by which Paul had been brought to a state of willingness to forsake all, and to devote his life to the self-denying labours involved in the purpose of making the Saviour known. He makes the statement general, however, showing his belief that not only these things were produced by God, but that all things were under his direction, and subject to his control. Nothing that he had done was to be traced to his own agency or power, but God was to be acknowledged every where. This great truth Paul never forgot; and he never suffered himself to lose sight of it. It was in his view a cardinal and glorious truth; and he kept its influence always before his mind and his heart. In the important statement which follows, therefore, about the ministry of reconciliation, he deeply feels that the whole plan, and all the success which has attended the plan, was to be traced not to his zeal, or fidelity, or skill, but to the agency of God. See Note on 1 Cor. iii. 6, 7. Who hath reconciled us to himself.-The word "us" here includes, doubtless, all who were Christians-whether Jews or Gentiles, or whatever was their rank. They had all been brought into a state of reconciliation, or agreement with God, through the Lord Jesus Christ. Before, they were opposed to God. They had violated his laws. They were his enemies. But by the means of the plan of salvation they had been brought into a state of agreement, or harmony, and were united in feeling and in aim with him. Two men who have been alienated by prejudice, by passion, or by interest, are reconciled when the cause of the alienation is removed, on whichever side it may have existed, or if on both sides, and when they lay aside their enmity and become friends. Thenceforward they are agreed, and live together without alienation, heart-burnings, jealousies, and strife. So between God and man. There was a variance-there was an alienation. Man was alienated from God. He had no love for him. He disliked his government and laws. He was unwilling to be restrained. He sought his own pleasure. He was proud, vain, self-confident. He was not pleased with the character of God, or with his claims, or his plans. And in like manner, God was displeased with the pride, the sensuality, the rebellion, the haughtiness of He was displeased that his law had been violated, and that man had cast off his government. Now reconciliation could take place only when these causes of alienation should be laid

man.

aside, and when God and man should be brought to harmony; when man should lay aside his love of sin, and should be pardoned, and when, therefore, God could consistently treat him as a friend, The Greek word which is here used (karaλáσow) means properly to change against any thing; to exchange for any thing, for money, or for any article.-Robinson. In the New Testament it means to change one person towards another; that is, to reconcile to any one. See Note on Rom. v. 10. It conveys the idea of producing a change, so that one who is alienated should be brought to friendship. Of course, all the change which takes place will be on the part of man, for God will not change, and the purpose of the plan of reconciliation is to effect such a change in man as to make him in fact reconciled to God, and at agreement with him. There were indeed obstacles to reconciliation on the part of God, but they did not arise from any unwillingness to be reconciled; from any reluctance to treat his creature as his friend; but they arose from the fact that man had sinned, and that God was just; that such is the perfection of God that he cannot treat the good and evil alike; and that, therefore, if he should treat man as his friend, it was necessary that in some proper way he should maintain the honour of his law, and show his hatred of sin, and should secure the conversion and future obedience of the offender. All this God purposed to secure by the atonement made by the Redeemer, rendering it consistent for him to exercise the benevolence of his nature, and to pardon the offender. But God is not changed. The plan of reconciliation has made no change in his character. It has not made him a different being from what he was before. There is often a mistake on this subject; and men seem to suppose that God was originally stern, and unmerciful, and inexorable, and that he has been made mild and forgiving by the atonement. But it is not so. No change has been made in God; none needed to be made; none could be made. He was always mild, and merciful, and good; and the gift of a Saviour and the plan of reconciliation is just an expression of his original willingness to pardon. When a father sees a child struggling in the stream, and in danger of drowning, the peril and the cries of the child make no change in the character of the father, but such was his former love for the child that he would plunge into the stream at the hazard of his own life to save him. So it is with God. Such was his original love for man, and his disposition to show mercy, that he would submit to any sacrifice, except that of truth and justice, in order that he might save him. Hence he sent his Son to die-not to change his own character; not to make himself a different being from what he was, but in order to show his love and his readiness to forgive when it could be consistently done. "God so loved the world that he sent his only begotten Son." (John iii. 16.) By Jesus Christ. -By the agency, or medium of Jesus Christ. He was the mediator to interpose in the work of reconciliation. And he was abundantly qualified for this work, and was the only being that has lived in this world who was qualified for it. For, (1.) He was endowed with a divine and human

nature-the nature of both the parties at issueGod and man, and thus, in the language of Job, could lay his hand upon both.” (Job ix. 33.) (2.) He was intimately acquainted with both the parties, and knew what was needful to be done. He knew God the Father so well that he could say, "No man knoweth the Father but the Son.” (Matt. xi. 27.) And he knew man so well that it could be said of him, he "needed not that any man should testify of man, for he knew what was in man." (John ii. 25.) No one can be a mediator who is not acquainted with the feelings, views, desires, claims, or prejudices of both the parties at issue. (3.) He was the friend of both the parties. He loved God. No man ever doubted this, or had any reason to call it in question, and he was always desirous of securing all that God claimed, and of vindicating him, and he never abandoned any thing that God had a right to claim. And he loved man. He showed this in all his life. He sought his welfare in every way possible, and gave himself for him. Yet no one is qualified to act the mediator's part who is not the common friend of both the parties at issue, and who will not seek the welfare, the right, or the honour of both. (4.) He was willing to suffer any thing from either party in order to produce reconciliation. From the hand of God he was willing to endure all that he deemed to be necessary, in order to show his hatred of sin by his vicarious sufferings, and to make an atonement; and from the hand of man was willing to endure all the reproach, and contumely, and scorn which could be possibly involved in the work of inducing man to be reconciled to God. And, (5.) He has removed all the obstacles which existed to a reconciliation. On the part of God, he has made it consistent for him to pardon. He has made an atonement so that God can be just while he justifies the sinner. He has maintained his truth, and justice, and secured the stability of his moral government, while he admits offenders to his favour. And on the part of man, he, by the agency of his Spirit, overcomes the unwillingness of the sinner to be reconciled, humbles his pride, shows him his sin, changes his heart. subdues his enmity against God, and secures in fact a harmony of feeling and purpose between God and man, so that they shall be reconciled for ever. And hath given to us.-To us the apostles and our fellow-labourers. The ministry of reconciliation. That is, of announcing to men the nature and the conditions of this plan of being reconciled. We have been appointed to make this known, and to press its acceptation on men. See ver. 20.

VER. 19. To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.