Thomas Aquinas

Having disclosed the intention of the seducers, and having intimated his own, here the Apostle consequently admonishes them: first, to the imitation of himself; second, that they cease from troubling him, at the place "from now on let no one," etc.; third, he implores for them the help of grace for the fulfillment of the aforesaid things.

He says therefore first: my intention is that I glory in nothing but the cross of Christ, which you also ought to do, because whoever shall have followed this rule — namely, the one that I hold — that is, this rectitude of glorying. 2 Corinthians 10:13: "we do not glory beyond measure, but according to the measure of the rule," etc. Peace be upon them — namely, upon those who glory, because they glory in nothing but Christ. Peace, I say, by which they may be set at rest and perfected in good. For peace is the tranquility of the mind. Song of Songs 8:10: "since I became before him as one finding peace." Colossians 3:15: "let the peace of Christ exult in your hearts, in which," etc. And mercy, by which they may be freed from sins. Lamentations 3:22: "the mercies of the Lord, that we are not consumed." Wisdom 4:15: "the grace of God and mercy is upon his saints, and regard for his elect" — namely, who are Israel. Romans 2:28: "for he is not a Jew who is one outwardly." He therefore is the Israel of God who is spiritually Israel before God. John 1:47: "behold truly an Israelite, in whom there is no guile." Romans ch. 9:6: "for not all who are of Israel, these are Israelites," etc. But those who are the children of the promise are reckoned in the seed. Hence even the Gentiles themselves were made the Israel of God through rectitude of mind. Israel is interpreted as "most upright." Genesis 32: "Israel shall be your name," etc.

Consequently, when he says "from now on let no one," etc., he admonishes them that they cease from troubling him. And first he sets down the admonition; second he assigns the reason for it, at the place: "for I bear the marks." He says therefore "from now on," etc.; which can be expounded in two ways. In one way, so that "de caetero" is taken as the force of a single word, so that the sense is "de caetero," that is, "henceforth." In another way, so that it is taken as the force of two words, so that the sense is: "concerning the rest, let no one," etc.; as if he were to say: I will glory only in the cross; concerning all other things, let no one trouble me, because I care for none of them. But the first is better.

Now as to what he says, "let no one trouble me," it can be referred to the false ones, who were troublesome to the Apostle, by raising questions and murmuring about the legal observances. Psalm 34:13: "but I, when they were troublesome to me, was clothed with sackcloth," etc. Or it can be referred to the hearers who were not rightly thinking, so that it is said "let no one trouble me," that is, let no hearer show himself to be such that I again have need of laboring over him — namely, by thinking otherwise than I teach.

Now he assigns the reason for these things, saying "for I bear the marks," etc. For "stigmata" properly are certain marks impressed upon someone with a hot iron, as when a slave is marked by some master in the face, so that no one may claim him for himself, but leaves him in peace to his own master, whose marks he bears. In this way too the Apostle says that he bears the marks of the Lord, as though he were marked as a servant of Christ. And this because he bore the insignia of the passion of Christ, suffering for him many tribulations in his own body, according to that word of 1 Peter 2:21: "Christ suffered for us, leaving you an example," etc. 2 Corinthians 4:10: "always bearing about the mortification of the Lord Jesus in our body," etc.

And according to this it can be joined to what precedes in two ways. In one way, as has been said, "let no one trouble me," for I bear the insignia of our Lord Jesus Christ in my body, and thus no one has a right over me except Christ. In another way: let no one trouble me, because I have many other conflicts and marks, which trouble me in the persecutions I suffer, and it is grievous to add affliction to the afflicted. Hence Job complains, 16:15: "he has cut me down with wound upon wound." But the first is better.

Now he implores the help of the grace of God, saying "the grace of our Lord Jesus Christ," etc. — by which you may be able to fulfill the aforesaid things — "be with your spirit," that is, with your reason, that you may understand the truth. Or "with your spirit," namely, that by which you ought to observe the law, and not carnally. Romans ch. 8:15: "for you have not received," etc.