2 Corinthians 5:16

16. Wherefore--because of our settled judgment (2Co 5:14), henceforth--since our knowing Christ's constraining love in His death for us. know we no man after the flesh--that is, according to his mere worldly and external relations (2Co 11:18; Joh 8:15; Php 3:4), as distinguished from what he is according to the Spirit, as a "new creature" (2Co 5:17). For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher life of those who are dead in Christ's death, and alive with Him in the new life of His resurrection (Ga 2:6; 3:28). yea, though--The oldest manuscripts read, "if even." known Christ after the flesh--Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus in the days of His flesh, but he had looked for Christ or the Messiah). When once he was converted he no longer "conferred with flesh and blood" (Ga 1:16). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away" that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him (Ro 6:9-11; 1Co 15:45; 1Pe 3:18; 4:1, 2). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (2Co 11:18) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over others as having a nearer connection with Him (2Co 5:12; 2Co 10:7). Paul here shows the true aim should be to know Him spiritually as new creatures (2Co 5:15, 17), and that outward relations towards Him profit nothing (Lu 18:19-21; Joh 16:7, 22; Php 3:3-10). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ ... know ... more") is to recognize, or estimate. Paul's estimate of Christ, or the expected Messiah, was carnal, but is so now no more.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 16. 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" (αποτουνυν) 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 (οιδαμεν,) 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.

After 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. 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 influenced 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, Php 3:4-6. 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, 2Cor 5:17. When converted, he did not confer with flesh and blood, (Gal 1:16;) 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, Lk 14:26. 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 53;) 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."

(*) "know" "regard" (+) "have known" "regarded"

Albert Barnes, 1834 · public domain

Verse 16 Know we no man after the flesh - As we know that all have sinned and come short of the glory of God; and as we know that all are alienated from God, and are dead in trespasses and sins; therefore we esteem no man on account of his family relations, or the stock whence he proceeded, because we see all are shut up in unbelief, and all are children of wrath. Yea, though we have known Christ after the flesh - We cannot esteem a man who is a sinner, were he even allied to the blood royal of David, and were he of the same family with the man Christ himself; nor can we prize a man because he has seen Christ in the flesh; for many have seen him in the flesh to whom he will say; Depart from me, for I never knew you. So we: nothing weighs with us, nor in the sight of God, but redemption from this death, and living to him who died for them. We know that the Jews valued themselves much in having Abraham for their father; and some of the Judaizing teachers at Corinth might value themselves in having seen Christ in the flesh, which certainly St. Paul did not; hence he takes occasion to say here that this kind of privilege availed nothing; for the old creature, however noble, or well descended in the sight of men, is under the curse; and the new creature only is such as God can approve.

Adam Clarke, 1831 · public domain

The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?

Matthew Henry, 1706 · public domain