The Meaning of 2 Corinthians 5:17 Explained

2 Corinthians 5:17

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

YLT: so that if any one is in Christ -- he is a new creature; the old things did pass away, lo, become new have the all things.

Darby: So if any one be in Christ, there is a new creation; the old things have passed away; behold all things have become new:

ASV: Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new.

KJV Reverse Interlinear

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

What does 2 Corinthians 5:17 Mean?

Verse Meaning

Jesus Christ"s death and resurrection ( 2 Corinthians 5:14-15) had had another effect besides altering Paul"s viewpoint ( 2 Corinthians 5:16). 2 Corinthians 5:16-17 each begin with the same Greek word, hoste: "therefore" or "so." Whenever a person experiences conversion, as Paul did, he or she really becomes a new person. It is not just his or her viewpoint that should change and can change, but many other things also change. Certain old conditions and relationships no longer exist (Gr. parelthen, aorist tense), and others take their place and continue (Gr. gegonen, perfect tense).
Obviously there is both continuity and discontinuity that takes place at conversion (justification). Paul was not denying the continuity. We still have the same physical features, basic personality, genetic constitution, parents, susceptibility to temptation ( 1 Corinthians 10:14), sinful environment ( Galatians 1:4), etc. These things do not change. He was stressing the elements of discontinuity: perspectives, prejudices, misconceptions, enslavements, etc. (cf. Galatians 2:20). God adds many new things at conversion including new spiritual life, the Holy Spirit, forgiveness, the righteousness of Christ, as well as new viewpoints ( 2 Corinthians 5:16).
The Christian is a new creature (a new Prayer of Manasseh ,, Romans 6) in this sense. Before conversion we did not possess the life-giving Holy Spirit who now lives within us ( Romans 8:9). We had only our sinful human nature. Now we have both our sinful human nature and the indwelling Holy Spirit. This addition makes us an essentially new person since the Holy Spirit"s effects on the believer are so far-reaching. We also possess many other riches of divine grace that contribute to our distinctiveness as believers. Lewis Sperry Chafer listed33things that the Christian receives at the moment of justification. [1]

Context Summary

2 Corinthians 5:11-19 - Constrained By The Love Of Christ
It was of small importance in Paul's eyes what his critics thought of him. He desired only to please his supreme Lord, whether he lived or died, was considered cold and staid or hot and impassioned. He was overmastered by his love of Christ. This may have been the sense of Christ's love to his unworthy self, or the emotion that burned in his soul toward Christ, or the very love of Christ received into his heart, as a tiny creek on the shore receives the pulse of the ocean tide.
The Apostle had arrived at the deliberate conclusion and judgment that the "all" who realized what Christ had done for them (and he among them) must live with as much devotion toward Him as others toward themselves. A new world had been opened by Christ's resurrection. All things had become new. Let us live in daily touch with that world of faith and glory, refusing to be judged by the old standards. It is clear that the reconciliation of the world is as complete as God can make it, but it is for us to urge men to fall in with and accept God's proposals. [source]

Chapter Summary: 2 Corinthians 5

1  That in his assured hope of immortal glory,
9  and in expectation of it, he labors to keep a good conscience;
12  not that he may boast of himself,
14  but as one that, having received life from Christ,
17  endeavors to live as a new creature to Christ only,
18  and by his ministry of reconciliation, to reconcile others also in Christ to God

Greek Commentary for 2 Corinthians 5:17

A new creature [καινη κτισις]
A fresh start is made Κτισις — Ktisis is the old word for the act of creating (Romans 1:20), but in N.T. by metonymy it usually bears the notion of κτισμα — ktisma the thing created or creature as here. [source]
The old things are passed away [τα αρχαια παρηλτεν]
Did pass by, he means. Second aorist active of παρερχομαι — parerchomai to go by. The ancient Perfect active indicative of καινα — ginomai have become new (fresh, kaina) to stay so. [source]
Behold, they are become new [ιδου γεγονε καινα]
Perfect active indicative of καινα — ginomai have become new (fresh, kaina) to stay so. [source]
A new creature [καινὴ κτίσις]
Or creation. Compare Galatians 6:15. The word κτίσις is used in three senses in the New Testament. The act of creating, as Romans 1:20. The sum of created things, as Revelation 3:14; Mark 13:19. A created thing or creature, as Romans 8:39. The Rabbins used the word of a man converted from idolatry. “He who brings a foreigner and makes him a proselyte is as if he created him.” [source]
Old things [τὰ ἀρχαῖα]
Rev., correctly, the old things. See on 1 John 2:7, and see on Revelation 12:9. [source]
Passed away [παρῆλθεν]
Lit., passed by. So Luke 18:37; Mark 6:48. As here, James 1:10; Matthew 5:8; Matthew 24:34, etc. [source]
Behold []
As if contemplating a rapidly shifting scene. As in a flash, old things vanish, and all things become new. [source]

Reverse Greek Commentary Search for 2 Corinthians 5:17

Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 14:20 Work of God []
The christian brother, whose christian personality is God's work. See 2 Corinthians 5:17; Ephesians 2:10; James 1:18. [source]
1 Corinthians 5:7 A new lump [νεον πυραμα]
Make a fresh start as a new community with the contamination removed. Νεος — Neos is the root for νεανισκος — neaniskos a young man, not yet old So new wine Καινος — Kainos is fresh as compared with the ancient See the distinction in Colossians 3:10; Ephesians 4:22.; 2 Corinthians 5:17. Unleavened (αζυμοι — azumoi). Without (α — a privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (καινη κτισις — kainē ktisis), “exemplifying Kant‘s maxim that you should treat a man as if he were what you would wish him to be” (Robertson and Plummer). For our passover also hath been sacrificed, even Christ First aorist passive indicative of τυω — thuō old verb to sacrifice. Euphony of consonants, τ — th to τ — t because of τη — ̇thē Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα — pascha as Mark 14:12; Luke 22:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven. [source]
Galatians 6:15 A new creature [καινὴ κτίσις]
Comp. 2 Corinthians 5:17. For καινὴ newsee on Matthew 26:29. For κτίσις see on Romans 8:19; see on 2 Corinthians 5:17. Here of the thing created, not of the act of creating. The phrase was common in Jewish writers for one brought to the knowledge of the true God. Comp. Ephesians 2:10, Ephesians 2:15. [source]
Galatians 6:15 A new creature [καινη κτισις]
For this phrase see note on 2 Corinthians 5:17. [source]
Colossians 1:23 To every creature [ἐν πάσῃ κτίσει]
Rev, correctly, in all creation. See on 2 Corinthians 5:17, and compare Colossians 1:15. [source]
Colossians 1:15 The first born of every creature [πρωτότοκος πασῆς κτίσεως]
Rev., the first-born of all creation. For first-born, see on Revelation 1:5; for creation, see on 2 Corinthians 5:17. As image points to revelation, so first-born points to eternal preexistence. Even the Rev. is a little ambiguous, for we must carefully avoid any suggestion that Christ was the first of created things, which is contradicted by the following words: in Him were all things created. The true sense is, born before the creation. Compare before all things, Colossians 1:17. This fact of priority implies sovereignty. He is exalted above all thrones, etc., and all things are unto ( εἰς ) Him, as they are elsewhere declared to be unto God. Compare Psalm 89:27; Hebrews 1:2. [source]
1 Timothy 4:4 Creature [κτίσμα]
Not in Paul. See James 1:18; Revelation 5:13; Revelation 8:9. A created thing. For κτίσις creation or creature, frequent in Paul, see on Romans 8:19; see on 2 Corinthians 5:17; see on Colossians 1:15. Κτίσμα in lxx, Wisd. 9:2; 13:5; 14:11; 3 Maccabees 5:11. [source]
Hebrews 9:11 That is to say not of this building [τοῦτ ' ἔστιν οὐ ταύτης τῆς κτίσεως]
For building rend. creation. See on Romans 8:19; see on 2 Corinthians 5:17; see on Colossians 1:15. The meaning is, not belonging to this natural creation either in its materials or its maker. [source]
Hebrews 4:13 Creature [κτίσις]
See on Romans 8:19; see on 2 Corinthians 5:17; see on Colossians 1:15. Here in the sense of thing created. [source]
Hebrews 9:11 Having come [παραγενομενος]
Second aorist middle participle of παραγινομαι — paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων — genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων — genomenōn Moffatt μελλοντων — mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια — dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου — ou chieropoiētou For κτισις — ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]
1 Peter 5:10 In Christ [εν Χριστωι]
A Pauline phrase (2 Corinthians 5:17-19), but Petrine also. For God‘s “calling” us Second aorist active participle of πασχω — paschō antecedent to the principal verbs which are future active (καταρτισει — katartisei to mend, Mark 1:19; Galatians 6:1, στηριχει — stērixei for which see Luke 9:51; Luke 22:32, στενωσει — sthenōsei from στενος — sthenos and so far a απαχ λεγομενον — hapax legomenon like ενισχυω — enischuō according to Hesychius). For ολιγον — oligon see 1 Peter 1:6. [source]

What do the individual words in 2 Corinthians 5:17 mean?

Therefore if anyone [is] in Christ [he is] a new creation The old things have passed away behold has come into being [the] new
ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις τὰ ἀρχαῖα παρῆλθεν ἰδοὺ γέγονεν καινά

τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ἐν  [is]  in 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
Χριστῷ  Christ 
Parse: Noun, Dative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
καινὴ  [he  is]  a  new 
Parse: Adjective, Nominative Feminine Singular
Root: καινός  
Sense: new.
κτίσις  creation 
Parse: Noun, Nominative Feminine Singular
Root: κτίσις  
Sense: the act of founding, establishing, building etc.
ἀρχαῖα  old  things 
Parse: Adjective, Nominative Neuter Plural
Root: ἀρχαῖος  
Sense: that has been from the beginning, original, primal, old ancient.
παρῆλθεν  have  passed  away 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: παρέρχομαι  
Sense: to go past, pass by.
ἰδοὺ  behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
γέγονεν  has  come  into  being 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
καινά  [the]  new 
Parse: Adjective, Nominative Neuter Plural
Root: καινός  
Sense: new.