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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 5:16–21. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses the apostle mentions two things that are necessary in order to our living to Christ, both of which are the consequences of Christ's dying for us; namely, regeneration and reconciliation.
I.Regeneration, which consists of two things; namely,
1.Weanedness from the world: "Henceforth we know no man after the flesh, Co2 5:16. We do not own nor affect any person or thing in this world for carnal ends and outward advantage: we are enabled, by divine grace, not to mind nor regard this world, nor the things of this world, but to live above it. The love of Christ is in our hearts, and the world is under our feet." Note, Good Christians must enjoy the comforts of this life, and their relations in this world, with a holy indifference. Yea, though we have known Christ after the flesh, yet, says the apostle, we know him no more. It is questioned whether Paul had seen Christ in the flesh. However, the rest of the apostles had, and so might some among those he was now writing to. However, he would not have them value themselves upon that account; for even the bodily presence of Christ is not to be desired nor doted upon by his disciples. We must live upon his spiritual presence, and the comfort it affords. Note, Those who make images of Christ, and use them in their worship, do not take the way that God has appointed for strengthening their faith and quickening their affections; for it is the will of God that we should not know Christ any more after the flesh.
2.A thorough change of the heart: For if any man be in Christ, if any man be a Christian indeed, and will approve himself such, he is, or he must be, a new creature, Co2 5:17. Some read it, Let him be a new creature. This ought to be the care of all who profess the Christian faith, that they be new creatures; not only that they have a new name, and wear a new livery, but that they have a new heart and new nature. And so great is the change the grace of God makes in the soul, that, as it follows, old things are passed away - old thoughts, old principles, and old practices, are passed away; and all these things must become new. Note, Regenerating grace creates a new world in the soul; all things are new. The renewed man acts from new principles, by new rules, with new ends, and in new company.
II.Reconciliation, which is here spoken of under a double notion: -
1.As an unquestionable privilege, Co2 5:18, Co2 5:19. Reconciliation supposes a quarrel, or breach of friendship; and sin has made a breach, it has broken the friendship between God and man. The heart of the sinner is filled with enmity against God, and God is justly offended with the sinner. Yet, behold, there may be a reconciliation; the offended Majesty of heaven is willing to be reconciled. And observe, 1. He has appointed the Mediator of reconciliation. He has reconciled us to himself by Jesus Christ, Co2 5:18. God is to be owned from first to last in the undertaking and performance of the Mediator. All things relating to our reconciliation by Jesus Christ are of God, who by the mediation of Jesus Christ has reconciled the world to himself, and put himself into a capacity of being actually reconciled to offenders, without any wrong or injury to his justice or holiness, and does not impute to men their trespasses, but recedes from the rigour of the first covenant, which was broken, and does not insist upon the advantage he might justly take against us for the breach of that covenant, but is willing to enter into a new treaty, and into a new covenant of grace, and, according to the tenour thereof, freely to forgive us all our sins, and justify freely by his grace all those who do believe. 2. He has appointed the ministry of reconciliation, Co2 5:18. By the inspiration of God the scriptures were written, which contain the word of reconciliation, showing us that peace was made by the blood of the cross, that reconciliation is wrought, and directing us how we may be interested therein. And he has appointed the office of the ministry, which is a ministry of reconciliation: ministers are to open and proclaim to sinners the terms of mercy and reconciliation, and persuade them to comply therewith. For,
2.Reconciliation is here spoken of as our indispensable duty, Co2 5:20. As God is willing to be reconciled to us, we ought to be reconciled to God. And it is the great end and design of the gospel, that word of reconciliation, to prevail upon sinners to lay aside their enmity against God. Faithful ministers are Christ's ambassadors, sent to treat with sinners on peace and reconciliation: they come in God's name, with his entreaties, and act in Christ's stead, doing the very thing he did when he was upon this earth, and what he wills to be done now that he is in heaven. Wonderful condescension! Though God can be no loser by the quarrel, nor gainer by the peace, yet by his ministers he beseeches sinners to lay aside their enmity, and accept of the terms he offers, that they would be reconciled to him, to all his attributes, to all his laws, and to all his providences, to believe in the Mediator, to accept the atonement, and comply with his gospel, in all the parts of it and in the whole design of it. And for our encouragement so to do the apostle subjoins what should be well known and duly considered by us (Co2 5:21), namely,
(1.)The purity of the Mediator: He knew no sin.
(2.)The sacrifice he offered: He was made sin; not a sinner, but sin, that is, a sin-offering, a sacrifice for sin.
(3.)The end and design of all this: 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. Note,
[1.]As Christ, who knew no sin of his own, was made sin for us, so we, who have no righteousness of our own, are made the righteousness of God in him.
[2.]Our reconciliation to God is only through Jesus Christ, and for the sake of his merit: on him therefore we must rely, and make mention of his righteousness and his only.
Historical interpretation
Historical Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Now that Christ has risen from the dead, birth according to the flesh loses its importance, bodily weakness ceases to count and the sufferings of death no longer matter either. Right up until the cross there was a suspicion that Christ was weak, but once he rose from the dead all that vanished and what was previously doubted came to be believed.
Even at this moment he is, as man, interceding for my salvation, until he makes me divine by the power of his incarnate humanity. “As man,” I say, because he still has with him the body he assumed, though he is no longer “regarded as flesh”—meaning the bodily experiences, which, sin aside, are ours and his. This is the “Advocate” we have in Jesus—not a slave who falls prostrate before the Father on our behalf. Get rid of what is really a slavish suspicion, unworthy of the Spirit. It is not in God to make that demand nor in the Son to submit to it; the thought is unjust to God. No, it is by what he suffered as man that he persuades us, as Word and Encourager, to endure. That, for me, is the beginning of his “advocacy.”
For if all died and all rose again; and in such sort died as the tyranny of sin condemned them; but rose again "through the laver of regeneration and the renewing of the Holy Ghost;" he saith with reason, "we know none" of the faithful "after the flesh." For what if even they be in the flesh? Yet is that fleshly life destroyed, and we are born again by the Spirit, and have learnt another deportment and rule and life and condition, that, namely, in the heavens. And again of this itself he shows Christ to be the Author.
"Even though we have known Christ after the flesh, yet now we know Him so no more."
What then? tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for "this Jesus Who is taken up from you into Heaven shall so come. So? How? In flesh, with His body. How then doth he say, "Even though we have known Christ after the flesh, yet now henceforth no more?" For in us indeed "after the flesh" is being in sins, and "not after the flesh" not being in sins; but in Christ, "after the flesh" is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep. For "He did no sin, neither was guile found in His mouth." Wherefore He also said, "Which of you convicteth Me of sin?" and again, "The prince of this world cometh, and he hath nothing in Me." And "not after the flesh" is being thenceforward freed even from these things, not the being without flesh. For with this also He cometh to judge the world, His being impassible and pure. Whereunto we also shall advance when "our body" hath been "fashioned like unto His glorious body."
Just as before the Lord suffered his passion, when he was transformed and glorified on the mountain, he certainly had the same body that he had had down below, although of a different glory. So also after the resurrection, his body was of the same nature as it had been before the passion but of a higher state of glory and in more majestic appearance, in fulfillment of the words of Paul: “So that henceforth we know no one according to the flesh. And even though we have known Christ according to the flesh, yet now we know him so no longer.”
When Christ was a man, he lived in a human way, fulfilling the law. But when he died and rose again, immortal, he abolished the things of the law and took on the ways of heaven. Therefore those who have been baptized must also put the ways of the world to death and imitate the pure behavior of heaven.
After the resurrection it was the same body which had suffered except it no longer had the human infirmities in it. For we assert that it was no longer receptive of hunger, or of weariness or of anything else of such a kind but was thereafter incorruptible, and not only this but also life-giving. For it is the body of life, that is, the body of the Only Begotten, for it has been made resplendent with the glory most proper to his divinity and is known to be the body of God. Therefore, even if some might say that it is divine, just as, of course, it is the human body of a man, he would not err from proper reasoning. Whence I think that the very wise Paul said, “And even though we have known Christ according to the flesh, yet now we know him so no longer.” For being God’s own body, as I said, it transcends all human bodies.
There was a time when Christ had a body which was capable of suffering, but after his suffering and death it became incorruptible and immortal.
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Summary
Paul's declaration in 2 Corinthians 5:16 profoundly articulates a radical shift in the believer's perception, emphasizing that in Christ, all human relationships and even the understanding of Christ Himself are no longer governed by superficial, worldly, or carnal criteria. This verse marks a pivotal transition from an external, flesh-based evaluation to an internal, spiritual discernment, foundational for comprehending the "new creation" in Christ.
Context
Literary Context
This verse is strategically placed within Paul's discourse on the nature of his apostolic ministry and the eschatological hope of believers, spanning chapters 4 and 5. Paul has just described his perseverance in ministry despite suffering, sustained by the promise of eternal glory and the temporary nature of earthly existence (2 Corinthians 4:16-18). He then transitions to the believer's longing for their heavenly dwelling and the certainty of accountability before Christ's judgment seat (2 Corinthians 5:1-10). The immediate preceding verses highlight the compelling love of Christ as the driving force behind Paul's ministry, for Christ died for all, so that those who live should no longer live for themselves but for Him (2 Corinthians 5:14-15). Verse 16 then serves as the logical consequence of this Christ-centered motivation, directly leading into the groundbreaking declaration of the "new creation" in 2 Corinthians 5:17.
Historical & Cultural Context
Paul's ministry in Corinth was fraught with challenges, including internal divisions, moral laxity, and external opposition. The Corinthian church was influenced by the prevailing Hellenistic culture, which often valued outward appearance, rhetorical skill, social status, and philosophical prowess. There were likely factions within the church that judged Paul based on his physical presence, perceived lack of eloquence, or humble background, rather than on the spiritual power of his message or the authenticity of his apostleship (2 Corinthians 10:10). Furthermore, the Jewish background of some believers might have led them to value ethnic or religious lineage (e.g., circumcision, Mosaic Law adherence) as markers of spiritual standing. Paul's statement "know we no man after the flesh" directly confronts these worldly criteria for evaluation, whether they stemmed from Greek intellectualism or Jewish legalism, asserting a new, spiritual standard for all relationships within the Christian community.
Key Themes
The broader themes in 2 Corinthians that this verse contributes to include the new covenant ministry and its spiritual nature, contrasting with the old covenant's emphasis on external regulations (2 Corinthians 3:6-18). It underscores the transformation in Christ, where believers are no longer defined by their former identities but by their union with Him (2 Corinthians 5:17). The concept of reconciliation is also paramount, as Paul immediately follows this verse by describing the ministry of reconciliation entrusted to believers (2 Corinthians 5:18-20). Furthermore, the verse highlights the supremacy of Christ's resurrection and the spiritual nature of His present reality, moving beyond a purely historical or earthly understanding of Jesus to embrace Him as the living, ascended Lord. This spiritual discernment is critical for living out the implications of the gospel in a fallen world.
Exposition and Analysis
Key Word Analysis
This verb primarily means "to see" (literally or figuratively), and by implication, "to know." In the context of "know we no man after the flesh," it refers to a way of perceiving, understanding, or evaluating individuals. Paul is advocating for a cessation of judging or relating to others based on superficial, external observations or worldly criteria.
This term is rich in Pauline theology. While it can refer to the physical body, in this context, "flesh" signifies human nature apart from divine influence, operating on worldly principles, prone to sin, and characterized by its frailties, passions, and external appearances. To "know after the flesh" means to assess or relate based on these carnal, unspiritual standards.
This verb means "to know" in a comprehensive sense, implying a deep, experiential, and relational understanding. When Paul states, "though we have known Christ after the flesh, yet now henceforth know we him no more," he acknowledges an earlier, limited, or superficial understanding of Christ (perhaps as a mere historical figure or earthly Messiah) that has now been superseded by a profound, spiritual, post-resurrection knowledge.
Verse Breakdown
"Wherefore henceforth know we no man after the flesh:"
This clause serves as a foundational declaration, stating a radical shift in the believer's perspective. "Wherefore" (G5620 hṓste) indicates a logical consequence of Christ's compelling love and sacrificial death for all (as stated in 2 Corinthians 5:14-15). "Henceforth" (G575 apó G3568 nŷn) signifies a new era or starting point. The phrase "know we no man after the flesh" means that believers are no longer to evaluate, judge, or relate to others based on external, superficial, or worldly criteria such as social status, wealth, ethnicity, physical appearance, or any other carnal distinction. Their assessment is now to be rooted in spiritual discernment, recognizing all people as either potential or actual subjects of God's redemptive work.
"yea, though we have known Christ after the flesh,"
This is a profound concession and clarification. "Yea, though" (G1161 dé G1499 ei kaí) introduces a surprising but significant admission. Paul acknowledges that even he and other early believers might have initially perceived Jesus primarily in His earthly, human form—as a historical figure, a Jewish man from Nazareth, or a Messiah understood through nationalistic expectations. This "knowing after the flesh" refers to a pre-resurrection, limited, or purely human understanding of Jesus.
"yet now henceforth know we [him] no more."
This final clause declares the radical transformation of their understanding of Christ. "Yet now henceforth" (G235 allá G3568 nŷn G3765 oukéti) emphasizes the decisive and permanent nature of this change. The phrase "know we him no more" signifies that their previous, limited, "fleshly" understanding of Christ has been entirely superseded. Following His resurrection, ascension, and the outpouring of the Spirit, Christ is now known as the glorified, spiritual Lord, the Son of God, and the source of new life. Their relationship with Him is no longer based on His physical presence or earthly identity, but on His spiritual reality and redemptive work, which transcends all carnal limitations.
Literary Devices
Paul employs several powerful literary devices in this verse to emphasize his transformative message. Antithesis is central, creating a sharp contrast between two ways of "knowing": "knowing no man after the flesh" versus having "known Christ after the flesh" but now knowing Him "no more" in that manner. This highlights the radical shift in perspective that the gospel brings. The repetition of the phrase "after the flesh" underscores the old, carnal paradigm that is now obsolete. Furthermore, the use of temporal markers like "henceforth" and "now henceforth" serves to emphasize the decisive break with the past and the inauguration of a new era of spiritual discernment and relationship. The verse functions as a paradox, as it states that while they once knew Christ in a certain way, they now no longer know Him in that same way, illustrating the profound reorientation of their understanding of His person and work.
Theological and Thematic Connections
This verse is a cornerstone of Pauline theology, articulating the profound implications of being "in Christ." It posits that genuine Christian identity and community transcend all human-made distinctions and worldly categories. The "flesh" (σάρξ, sarx) here represents not merely the physical body but the entire realm of human existence and values apart from the Holy Spirit's transforming power. To "know after the flesh" is to judge, value, or relate based on external appearances, social status, ethnic origin, or any other carnal criterion. Paul insists that such a perspective is incompatible with the new reality established by Christ's death and resurrection. This new spiritual discernment applies not only to how believers view each other but, remarkably, also to how they understand Christ Himself. The earthly, historical Jesus is now known as the resurrected, glorified Lord, whose presence is spiritual and whose work is cosmic. This shift from a carnal to a spiritual understanding is essential for grasping the nature of the new creation and the ministry of reconciliation.
Reflection and Application
2 Corinthians 5:16 is a profound challenge to our natural human tendency to categorize, judge, and relate to others based on external attributes. In a world increasingly fragmented by identity politics, social media personas, and superficial metrics of success, Paul's words call us to a radically different way of seeing. For the believer, our identity in Christ supersedes all other labels, whether they be ethnic, socio-economic, political, or even personal achievements. We are called to look beyond the "flesh" – the outward appearance, the past mistakes, the perceived flaws – and instead see the image of God in every individual, recognizing their inherent dignity and potential for transformation in Christ. This also applies to our understanding of Christ; we must move beyond a mere historical or intellectual acknowledgment of Jesus to a vibrant, spiritual relationship with the resurrected Lord who lives and reigns today. This verse compels us to ask: Are we truly seeing others through the eyes of Christ, or are we still bound by the "fleshly" judgments of the world? Our ability to love, serve, and reconcile others flows directly from this transformed perspective.
Questions for Reflection
FAQ
What does "know we no man after the flesh" mean for how Christians should interact with non-believers?
While the primary context is often understood within the Christian community, the principle extends to all human relationships. "Knowing no man after the flesh" means that Christians should not judge or evaluate anyone, including non-believers, based on superficial or worldly criteria (e.g., their social status, wealth, ethnicity, or even their past sins). Instead, believers are called to see all people as created in God's image, as individuals for whom Christ died, and as potential recipients of God's grace. This perspective fosters compassion, humility, and a desire to share the transforming power of the gospel, rather than to condemn or dismiss based on external appearances or worldly standards. It encourages seeing the person's inherent worth and spiritual need, rather than just their outward circumstances or perceived flaws.
How could early believers have "known Christ after the flesh"?
This phrase refers to a pre-resurrection or limited understanding of Jesus. Many people, including His own disciples, initially knew Jesus primarily as a historical figure: a man from Nazareth, a Jewish teacher, a prophet, or even a potential earthly king who would restore Israel (Luke 24:21). Their understanding was largely based on His physical presence, His earthly lineage, and their human expectations of the Messiah. After His crucifixion, resurrection, and ascension, and the outpouring of the Holy Spirit, their understanding of Christ was radically transformed. They came to know Him not merely as a historical person but as the glorified, spiritual Lord, the Son of God, whose saving work transcended all earthly limitations. This spiritual knowledge superseded their former "fleshly" perception.
Christ-Centered Fulfillment
2 Corinthians 5:16 finds its ultimate fulfillment in the person and work of Jesus Christ, particularly in His resurrection and ascension. The statement that believers no longer "know Christ after the flesh" is a profound acknowledgment that the earthly, historical Jesus has been transformed into the glorified, spiritual Lord. His physical death and bodily resurrection fundamentally changed the basis of humanity's relationship with God and with one another. Christ's victory over sin and death means that the "old" way of living and perceiving, characterized by the "flesh" and its worldly values, has been superseded by the "new creation" in Him (2 Corinthians 5:17). Through the indwelling Holy Spirit, believers are united with the resurrected Christ, enabling them to perceive reality from a divine, spiritual perspective, rather than a carnal one. This spiritual knowledge of Christ is not merely intellectual but experiential, transforming how we see ourselves, others, and the very nature of God's kingdom. Just as Christ's resurrected body transcended earthly limitations, so too are believers called to transcend fleshly judgments, living by the Spirit and recognizing the spiritual reality of Christ's reign in every person and situation (Romans 8:9-11). The "new creation" is centered on Christ, who is no longer known by earthly standards but by His glorious, spiritual reality, enabling us to live out the ministry of reconciliation in a world still bound by the flesh (Colossians 3:1-3).