Commentary on the Epistles to the Corinthians John Calvin (continued)
Commentary on the Corinthians we should live to him, being dead to ourselves. Hence, as he had previously stated: (2 Corinthians 5:11,) that he was stirred up to duty by fear, inasmuch as an account was one day to be rendered by him, so he now brings forward another motive — that measureless love of Christ towards us, of which he had furnished us with an evidence in his death. "The knowledge," I say, "of this love, ought to constrain our affections, that they may go in no other direction than that of loving him in return.
There is a metaphor 1438 implied in the word constrain, denoting that it is impossible but that every one that truly considers and ponders that wonderful love, which Christ has manifested towards us by his death, becomes, as it were, bound to him, and constrained by the closest tie, and devotes himself wholly to his service.
If one died for all. This design is to be carefully kept in view — that Christ died for us, that we might die to ourselves. The exposition is also to be carefully noticed — that to die to ourselves is to live to Christ; or if you would have it at greater length, it is to renounce ourselves, that we may live to Christ; for Christ. redeemed us with this view — that he might have us under his authority, as his peculiar possession. Hence it follows that we are no longer our own masters. There is a similar passage in Romans 14:7-9. At the same time, there are two things that are here brought forward separately — that we are dead in Christ, in order that all ambition and eagerness for distinction may be laid aside, and that it may be felt by us no hardship to be made as nothing; and farther, that we owe to Christ our life and death, because he has wholly bound us to himself. 1439
16. Therefore we henceforth know no man. To know, here, is taken as meaning to reckon. "We do not judge according to external appearance, so as to reckon that man to be the most illustrious who seems so in appearance." Under the term flesh, he includes all external endowments which mankind are accustomed to hold in estimation; and, in short, every thing which, apart from regeneration, is reckoned worthy of praise. At the same time, he speaks more particularly of outward disguise, or appearance, as it is termed. He alludes, also, without doubt, to the death of which he had made mention. "Since we ought, all of us, to be dead to the present life, nay more, to be nothing in ourselves, no one must be reckoned a servant of Christ on the ground of carnal excellence."
Nay, though we have known Christ. The meaning is — "Though Christ lived for a time in this world, and was known by mankind in those things that have to do with the condition of the present life, he must now be known in another way — spiritually, so that we may have no worldly thoughts respecting him." This passage is perverted by some fanatics, such as Servetus, 1440 for the purpose of proving, that Christ's human nature is now absorbed
1438"Il y a vne metaphore et similitude;" — "There is a metaphor and similitude." 1439"Pource qu'il a tant fait pour nous, que nous sommes du tout … luy;" — "Because he has done so much for us, that we are wholly his."
1440The views held by Servetus respecting the Supreme Being, and a Trinity of persons in