One point deserves especial emphasis here--the universality of the expressions. Paul has been speaking of himself, and of the constraint which the love of Christ, as he apprehends it, exercises upon him. But he no sooner begins to define his thought of Christ's love than he passes over from the first person to the third. The love of Christ was not to be limited; what it is to the Apostle it is to the world: He died for all, and so all died. Whatever blessing Christ's death contained, it contains for all. Whatever doom it exhausts and removes, it exhausts and removes for all. Whatever power it breaks, it breaks for all. Whatever ideal it creates, whatever obligation it imposes, it creates and imposes for all. There is not a soul in the world which is excluded from an interest in that knowledge-surpassing love which made our death its own. There is not one which ought not to feel that omnipotent constraint which enchained and swayed the strong, proud spirit of Paul. There is not one which ought not to be pouring out its life for Him who died in its place, and rose to receive its service. FOOTNOTES: [45] The φανερωθῆναι of the last judgment, ver. 10, has as good as taken place--for God. [46] According to Winer ἐξέστη in Mark iii. 21 has the present sense = _insanity_; and so it might be with ἐξέστημεν here. The verb occurs fifteen times in the New Testament, and except in these two passages has always the sense of being amazed or astonished beyond measure. XV _THE NEW WORLD_ "Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know _Him so_ no more. Wherefore if any man _is_ in Christ, _he_ is a new creature [or, _there is_ a new creation]: the old things are passed away; behold, they are become new."--2 COR. v. 16, 17 (R.V.).