The inferences which are here drawn depend upon what has just been said of Christ's death for all and the death of all in that death of His. In that death, as inclusive of ours, the old life died, and with it died all its distinctions. All that men were, apart from Christ, all that constituted the "appearance" (πρόσωπον, ver. 12) of their life, all that marked them off from each other as such and such outwardly, ceased to have significance the moment Christ's death was understood as Paul here understands it. He dates his inference with ἀπὸ τοῦ νῦν ("henceforth"). This does not mean from the time at which he writes, but from the time at which he saw that One had died for all, and so all died. Here, as in other places, he divides his life into "now" and "then," the Christian and the pre-Christian stage (Rom. v. 9; Eph. ii. 11-13). The transition from one to the other was revolutionary, and one of its most startling results is that which he here describes. "Then," the distinctions between men, the "appearances" in which they boasted, had been important in his eyes; "now," they have ceased to be, _He_[47] never asks whether a man is Jew or Greek, rich or poor, bond or free, learned or unlearned; these are classifications "after the flesh," and have died in Christ's death _for all_. To recognise them any longer, to admit the legitimacy of claims based upon them--such claims as his opponents in Corinth seem to have been putting forth--would be to make Christ's death, in a sense, of no effect. It would be to deny that when He died for all, all died in Him; it would be to reanimate distinctions that should have been annihilated in His death. To this rule of knowing no one after the flesh Paul can admit no exception. Not even Christ is excepted. "Even though we have known Christ after the flesh, yet now we know Him so no more." This is a difficult saying, and has been very variously interpreted. The English reader inevitably supposes that Paul _had_ known Christ "after the flesh," but had outgrown that kind of knowledge; and that he is intimating these two facts. But it is quite possible to take the words[48] as purely hypothetical: "Supposing us to have known even Christ after the flesh--a case which in point of fact was never ours--yet now we know Him so no more." Grammar does not favour this last rendering, though it does not preclude it; and however the matter may be settled, the bare supposition, as much as the fact, requires us to give a definite meaning to the words about knowing Christ after the flesh, and ceasing so to know Him.