The ground of this affirmation is that the direct references to the events of our Lord’s life are few, and that he chiefly dwells on the glorified aspect of it after His Resurrection. The only passage, as far as I am aware, which has been adduced as proving this strange position is the following:—“He died for all, that they which live should not henceforth live unto themselves, but unto him which died for them and rose again. Wherefore, henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new.” 2 Cor. v. 15‐17. The utmost that this passage can be made to prove is, that the belief in the Resurrection of Christ had thrown an entirely new aspect over His human life. The persons who had witnessed it had not seen its true significance. This is what the Synoptic Gospels plainly affirm to have been the case even with the Apostles during His public ministry. They had witnessed the events, but they had failed to penetrate into their inner life. This is what the Apostle means by “knowing Christ after the flesh,” _i.e._ according to the uniform meaning of that expression in the New Testament, the knowing the events of His life merely externally, as so many bare objective facts devoid of spiritual significance. This he affirms would be the mode in which neither he nor the Church would in future contemplate this subject. The very words which he uses imply that he and others had had this knowledge of Jesus. But such a knowledge would have been impossible without an intimate acquaintance with the events of His human life. What he affirms is, that he will contemplate them in future in their moral and religions aspect.