| The Christian Life | September 1943 |
The New Creation
“For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”—Ephesians 2:10
OUR text is one of a number of Scriptures which indicate that the church of this Gospel Age is, from God’s standpoint, a new creation. Its members are specifically mentioned by the Apostle Paul as being “new creatures”—“If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”—II Corinthians 5:17; Gal. 6:15
Each one who finally attains membership in the glorified church of Christ will have experienced a complete change of nature. Originally they were members of the human race, created “of the earth, earthy.” (I Cor. 15:47) God’s plan for the fallen race is to restore its members as earthly creatures to human perfection, but to those who qualify as members of the church of Christ, God has promised a change of nature to the spiritual, or heavenly. Paul writes, “As we have borne the image of the earthy, we shall also bear the image of the heavenly.”—I Corinthians 15:49
Jesus, the Head of the church which is His body, Himself became a new creature, and experienced a change of nature from human to divine at the time of His resurrection. (Eph. 1:22,23; Col. 1:18; II Cor. 5:16; 3:17; I Pet. 3:18) As such, He is referred to in the Scriptures as the “last Adam,” or the “second man.” The apostle says that “the first man is of the earth, earthy; the second man is the Lord from heaven.” (I Corinthians 15:45-47) And while it is impossible for our finite minds to comprehend the qualities and abilities of a divine being, yet the promise is that if faithful we will, in the resurrection, be like Christ: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.”—I John 3:2
The Beginning of Creation
Our Lord Jesus, long before He became man, is Scripturally said to have been “the beginning of the creation of God.” (Revelation 3:14) The Scriptures also declare that this “Only Begotten of the Father” was the Creator’s agent in all the remainder of the creative work. (John 1:1-4,14; Col. 1:16) On this point Paul testifies: “And He is before all things, and by Him all things consist. And He is the Head of the body, the church: who is the beginning, the firstborn from the dead; that in all things He might have the preeminence.”—Colossians 1:17,18
The Scriptures show a progressive development in the creative work of God accomplished by and through His beloved Son—“cherubims,” “seraphims,” “angels,” are the Scriptural terms used to indicate the various orders of spirit beings. However, the work of God in the church, Head and body, as a new creation, is entirely separate and distinct from the angelic orders of creation and from man.
The bringing forth of God’s new creation is not predicated on the idea that God was not satisfied with previous orders of His intelligent creation, for there is every reason to believe that that the Heavenly Father was pleased with these, because the Scriptures say that “His work is perfect.” (Deuteronomy 32:4) True, God’s earthly creatures fell into sin and lost the right to live, but His redemptive program through Christ calls for human restitution to the original perfection in which man was created. Instead of being dissatisfied with man as an earthly creature, God’s plan to restore him to life upon the earth proves that the Creator was well pleased with His human creation, and is willing to go to great lengths in order to save him from the result of his own wrong-doing.
All around us we see great variety represented in the creative works of God. It was not dissatisfaction with the rose that lead to the production of the carnation or the pansy, but the varieties in form and beauty and in odor afford us a measure of understanding of the length and breadth and height and depth of the divine mind. Diversity in beauty and perfection are thus expressed in the various forms and patterns and colors of divine creation and withal a harmonious blending.
From this standpoint, we can also see that however many varieties of creation there may be in God’s universe, there is no valid reason for jealousies to arise between them. Each variety is perfect on its own plane, and in its own sphere, and is satisfied to the full with its own condition, and, indeed, really prefers its own state to that of another. Just as a fish does not desire to become a bird, so men and angels normally do not long for a change of nature, despite the fact that nominal churchianity has taught its devotees to sing,
“I want to be an angel!
And with the angels stand,
A crown upon my forehead
And a harp within my hand.”
The reason for such Scripturally unwarranted and irrational sentiments by otherwise sensible persons is because of the erroneous theory that becoming an angel is the only means of escape from an eternity of torture in a fiery hell. There are no Scriptures which authorize any human being to entertain hope of ever becoming an angel. God’s promises to those who qualify for membership in His new creation hold out the hope of attaining to the divine plane of existence, which is far above angels and principalities and powers.—II Peter 1:4; Ephesians 1:18-21; Hebrews 1:13; Col. 3:1
The reason prospective members of the true church are urged to set their affections on heavenly things is not because of dissatisfaction with the fact that they were born human beings, but because they are called of God to be partners with His Son in the great work of restoring mankind to life upon the earth during the coming “times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began.” (Acts 3:21) This special invitation is described in Hebrews 3:1 as a heavenly calling. In Philippians 3:8-14, it is said to be a “high calling of God in Christ Jesus,” and is described as a great “prize,” obtainable upon the basis of willingness to suffer and die with Jesus.
God’s Intelligent Creatures Tested
All of God’s intelligent creatures are subjected to tests by which they prove their worthiness of everlasting life. With men and angels, this test came after they were created. In the Genesis account of creation considerable detail is given with respect to the manner in which this test came upon our first parents in the Garden of Eden. Man failed under the test, and was sentenced to death. Through a provision of God’s love in arranging for a Redeemer, all of Adam’s children are yet to have an opportunity to demonstrate their loyalty to God, and thereby attain life. Only a comparatively few of earth’s inhabitants have had such an opportunity in this life span—and they have been the called of God.
But with God’s new creation, the trial for worthiness comes first. God has purposed that those who qualify are to become partakers of His own glory and immortality. (Romans 2:7; 5:2) Ile was determined, therefore, that none should be created to so high a station until first he shall have demonstrated to the utmost his complete fidelity to Him under the trying circumstances of suffering and death. Even Jesus, the Head of the new creation class, although always pleasing to the Father, nevertheless was obligated to learn “obedience by the things which He suffered” before He was exalted to the right hand of the Majesty on high.—Hebrews 2:10; 5:8
One of the most important elements of the divine nature is immortality, which means a death-proof condition. We can readily see, then, that to have created any beings on the divine plane, thus constituting them death-proof before they were thoroughly tested as to their loyalty to God’s principles of righteousness, would have meant that had any failed to come up to the required standard they would thereby become immortal transgressors. Their continued exquired standard, they would have been so many blemishes forever to mar the otherwise perfect creation of God, as He intends it eventually shall be.
Whom God Selects
Prior to the time when God’s new creation began to be brought forth on His own divine plane of immortality, God alone occupied this highest of all natures in His universe. (I Timothy 6:16) In Psalm 45:10, the Creator and King of the universe, is represented as extending an invitation to those who are to be exalted on His own right hand and to become joint-heirs with His Son, saying, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house.”
The “father’s house” here referred to is, apparently, the human house, or plane, of Adam. The invitation, therefore, is to forsake human interests in order to attain to the divine nature. In Bible symbology, gold represents the divine nature, as for example, the gold in the Most Holy of the tabernacle. In Psalm 45:13,14, the King’s daughter, in accepting the invitation to forget her father’s house, is said to enter into the King’s palace in “clothing of wrought gold.” Thus is signified her exaltation to the divine plane of existence with the Creator.
Ephesians 1:18 speaks of God’s inheritance in the saints. The saints themselves, of course, enter into a glorious inheritance when exalted to the divine plane as joint-heirs with Christ. But, the apostle would also have us know that the Creator Himself also enjoys an inheritance. The new creation of Christ and His church exalted to the divine plane will, for the first time, give Him the companionship of beings capable of entering fully into a fellowship with the Infinite.
Obviously, the bringing forth of a pre-tested order of beings on the divine plane means they must of necessity have existed previously on a lower plane. To what class, therefore, among the sons of God on the various planes of existence already created was God to extend the distinguished privilege of being exalted to this supreme order on the plane of immortality? Each of the various orders of His created sons were already in His image. All were so constituted as to be supremely happy in their own perfection and estate. God’s impartiality would dictate that the choice be made, not upon the basis of personal preference, but with the object of accomplishing the greatest good, and reflecting most brilliantly His glory.
Naturally, His own first-begotten Son, and only direct creation, would come to the Father’s mind as the one who was already the highest, the chiefest of all the myriads, and next to Himself. Already He was a god, a mighty one, through whom all things had been created, and who, in every particular, had shown His fidelity and loyalty to His Father and Creator. To Him first, therefore, was granted the opportunity of attaining to the divine nature, and its glory, honor and immortality. Paul says that “it pleased the Father that in Him should all fullness dwell,” and “that in all things He might have the preeminence.”—Colossians 1:18,19
Jesus already had pre-eminence above all others. He had been faithful to the exalted privileges and duties entrusted to Him. Having thus been faithful, He was naturally first in the order of advancement to whatever higher honors and dignities the Father had to give. But even though a Son, and a most loyal and devoted Son, He could not be granted a share in the divine nature unless, first of all, His loyalty be put to a most crucial test. The opportunity was offered to Him, and “for the joy that was set before Him [faithfully] endured the cross, despising the shame, and is set down at the right hand of the throne of God.”—Hebrews 12:2
The outline of the divine plan, and the position of the new creation in that plan, together with the selection of the Only Begotten to be the Head of the new creation class, was all planned by the Creator from before the foundation of the world. (I Peter 1:18-21; Acts 2:23) God, by His infinite wisdom, was able to foreknow man’s fall into sin without Himself causing it. He knew also that the sentence for transgression would be death. His wisdom saw in this a wonderful opportunity to test His only begotten Son to the full, by offering Him the privilege of coming to earth and dying as man’s Redeemer. God also knew in advance that His beloved Son would gladly embrace this high honor, hence, the Scriptures declare that He was “the Lamb slain from the foundation of the world.”—Rev. 13:8
We can see, then, that Jesus was not forced to suffer and die on behalf of the fallen race. Nor did Jesus suffer any injustice in making such a supreme sacrifice in order to render possible the recovery of man from death. The Scriptures reveal, on the contrary, that He esteemed it a favor from the Creator, and that He would have been satisfied had He returned to the heavenly courts to occupy the same position of glory that He enjoyed before being made flesh. (John 17:5) God had said, however, “I have already glorified [honored] Thee, and I will glorify [honor] Thee additionally.”—John 12:28, Vatican MS
Many Brethren
As already noted, the entire church, the body of Christ, is also of the new creation class. As Jesus was tested through suffering prior to His exaltation, so His followers, His “brethren,” are similarly tried by means of suffering. The apostle says: “For it became Him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings. For both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren. Saying, I will declare Thy name unto My brethren, in the midst of the church will I sing praise unto Thee. And again, I will put My trust in Him. And again, Behold I and the children which God hath given Me.”—Hebrews 2:10-13
As it was fitting that the Only Begotten of the Father, the One who was daily His delight, should be chosen as the Head, or chief One, in the new creation class, the selection of His brethren from among the fallen and sinful race, also displays the infinite wisdom of God. The humility of God’s dear Son was, first of all, displayed by His willingness to humble Himself in becoming man. (Phil. 2:5-8) It was essential that He have contact with the fallen race, which, by His participation in the divine plan, He was to have the privilege of restoring to original perfection.
By selecting His body members from the fallen race itself, not alone would the testings of the Only Begotten be in connection with humanity and the sin and death prevailing among men, but, similarly, all who would be joint-heirs with Him on the divine plane would have like opportunities, experiences and testings. In this way Jesus became a pattern, an ensample, for the other members of the new creation, all of whom are required to conform to His character-likeness.—Romans 8:29
It will be readily seen that, under the leadership of Christ, no other class of beings could be found so well adapted to the divine intention of ruling and blessing the world. Their original identity with mankind, as “children of wrath, even as others,” fully acquaints them with the weaknesses and imperfections to which humanity is exposed through sin and constitutional weaknesses. (Eph. 2:3) This contact with the fallen race prepares them to be moderate rulers and merciful priests. Their full perfection in the divine nature will qualify them to be absolutely just as well as loving in all their decisions as judges of the world in the future judgment day.
The New Creation’s Work
The work assigned to the new creation class in the divine plan is that of uplifting, ruling, blessing and judging the world of mankind, as well as the fallen angels, during the coining thousand years of Christ’s Kingdom. (I Cor. 6:2,3; Rev. 2:26,27; 3:21; 5:10; 20:4,6) When that work is concluded, the Kingdom will be delivered up to “God even the Father,” who will, in turn, restore the original dominion of earth to the race which will then be perfect.—I Corinthians 15:24,25
But this will not be the end of the glorious privileges in which Christ and His church will participate. Not only does the Heavenly Father exalt the new creation to His own divine nature, but also grants this newly-constituted divine family a share of His throne.—Rev. 3:21
We know not what great work in respect to the future our Creator may have in view for the new creation class. Whatever shall be the future activities of these, the faithful overcomers, we know if we qualify to be of that class we shall continue to share the glory of God, and co-operate with Him throughout the endless ages of the future.
The work of the new creation class, while still in the flesh, is a twofold one: that is, making their own calling and election sure, and helping others to that end. Their begetting of the Holy Spirit constitutes them priests, and under the influence of the Spirit they are directed to sacrifice all their natural human interest, ambitions and preferences. This sacrifice of earthly interests tests the sincerity of our devotion, and at the same time, in making the sacrifice in keeping with these divine arrangements, «re serve as ministers of reconciliation.
When, in II Corinthians 5:17,18, the apostle speaks of the “all things” that have become new, he identifies them as being those things which are of God. He says that God has made us ministers or servants in His great plan which ultimately will lead to the reconciliation of the whole world.
Thus we see that in becoming new creatures, not only our old hopes and prospects are cast aside, but we also cease laboring for that which satisfieth not, and, instead, go to work for God. First, and most important, we work out our own salvation, awhile God works in us to will and to do of His good pleasure. (Phil. 2:12,13) We work out our salvation by conforming our lives to the will of God, and a part of God’s will expressly stated is that we hold forth the Word of Life amidst a crooked and perverse nation among whom we shine as lights in the world.—Philippians 2:15,16
In the divine economy it has been arranged that those who are striving for joint-heirship with Christ in His Kingdom which will bless the world with life and happiness, can qualify for that blessed future privilege upon the basis of their willingness to sacrifice all earthly interests now in their endeavor to tell their fellowman of the blessings to come.
It is not that we can thereby earn a position in the Kingdom, nor obtain salvation by works, for salvation is by the grace of God. But God does expect that those whom He will exalt as the future blessers of the world will enthusiastically engage in doing what they can to proclaim the only means of completely solving earth’s problems—the Gospel of Christ’s Kingdom soon to come. Jesus did this, and we are to follow in His steps.
Membership
The test of membership in the new creation is not affiliation with any earthly organization, but union with the Lord as a member of His mystical body. “If any man be in Christ,” not some earthly organization, is the way the apostle puts it, “he is a new creature.” (II Cor. 5:17) The step of full consecration to do God’s will is necessary in order to be accepted into Christ, but in order to abide in Christ it is necessary to do more than merely make a consecration. Consecration opens the door and gives us the standing, gives us the relationship, gives us the backing and encouragement of the divine promises. Consecration puts us in the way to cultivate the various fruits of the Spirit, and finally to attain joint-heirship with our Lord in the heavenly glory.
But to maintain this standing in the body of Christ requires that fruits shall be produced, that there be evidences of love and devotion. Jesus said, “Every branch in Me that beareth not fruit He taketh away: and every branch that beareth fruit, He purgeth it, that it may bring forth more fruit.”—John 15:2
To have been accepted of the Lord as a new creature in Christ Jesus years in the past would imply a more or less regular growth in knowledge and the fruit of the Spirit. Otherwise our relationship to Him would be forfeited, and another would take our place among the elect. The Apostle Peter says, “If ye do these things, ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Savior Jesus Christ.”—II Peter 1:10,11
The new creature is to be so thoroughly conformed to the will of God that he will daily seek to “put off the old man” with his affections and desires. (Gal. 5: 24; Col. 3:9; Eph. 4:22; Rom. 6:6) The new creation is figuratively represented as a new man—Christ, the Head; the church, members of His body. As individual new creatures we are to be built up to the full stature of a roan in Christ Jesus. (Eph. 4:11-14) Every member must be complete and fully developed. We cannot be complete in ourselves, nor in our own strength, but in Him who is our Living Head, His righteousness compensating for our unintentional blemishes, and His strength being made perfect in our weakness.—II Cor. 12:9,10
In Ephesians 1:19, the apostle speaks of the exceeding greatness of divine power to “usward.” He explains that this power is the same as that which raised Jesus from the dead, and exalted Him to the right hand of God in the heavenlies. Surely we can put our confidence in such mighty power, knowing that He who began a good work in us is able to complete it in His own due time if we continue obediently to put our trust in Him, as Paul so confidently asserts in Philippians 1:6.