From henceforth let no man be troublesome to me; for I bear the marks of the Lord Jesus in my body.

“I have learned that certain of the ministers of Satan have wished to disturb you, some of them asserting that Jesus was born [only] in appearance, was crucified in appearance, and died in appearance; others that He is not the Son the Creator, and others that He is Himself God over all. Others, again, hold that He is a mere man, and others that this flesh is not to rise again, so that our proper course is to live and partake of a life of pleasure, for that this is the chief good to beings who are in a little while to perish. A swarm of such evils has burst in upon us. But ye have not "given place by subjection to them, no, not for one hour." For ye are the fellow-citizens as well as the disciples of Paul, who "fully preached the Gospel from Jerusalem, and round about unto Illyricum," and bare about "the marks of Christ" in his flesh.”

“The world, in the apostle's sense, here means life and conversation according to worldly principles; it is in renouncing these that we and they are mutually crucified and mutually slain. He calls them "persecutors of Christ." But when he adds, that "he bare in his body the scars of Christ"-since scars, of course, are accidents of body -he therefore expressed the truth, that the flesh of Christ is not putative, but real and substantial, the scars of which he represents as borne upon his body.”

“This man was the first in the struggle of our days; he was the leader among Christ's soldiers; he, in the midst of the burning beginnings of the persecution, engaged with the very chief and author of the disturbance, in conquering with invincible firmness the adversary of his own conflict. He made a way for others to conquer; a victor with no small amount of wounds, but triumphant by a miracle, with the long-abiding and permanent penalties of a tedious conflict. For nineteen days, shut up in the close guard of a dungeon, he was racked and in irons; but although his body was laid in chains, his spirit remained free and at liberty. His flesh wasted away by the long endurance of hunger and thirst; but God fed his soul, that lived in faith and virtue, with spiritual nourishments. He lay in punishments, the stronger for his punishments; imprisoned, greater than those that imprisoned him; lying prostrate, but loftier than those who stood; as bound, and firmer titan the links which bound him; judged, and more sublime than those who judged him; and although his feet were bound on the rack, yet the serpent was trodden on and ground down and vanquished. In his glorious body shine the bright evidences of his wounds; their manifest traces show forth, and appear on the man's sinews and limbs, worn out with tedious wasting away. Great things are they-marvellous things are they-which the brotherhood may hear of his virtues and of his praises. And should any one appear like Thomas, who has little faith in what he hears, the faith of the eyes is not wanting, so that what one hears he may also see. In the servant of God, the glory of the wounds made the victory; the memory of the scars preserves that glory.”

“But since the fourth passover of the persecution has arrived, it is sufficient, in the case of those who have been apprehended and thrown into prison, and who have sustained torments not to be borne, and stripes intolerable, and many other dreadful afflictions, and afterwards have been betrayed by the frailty of the flesh, even though they were not at the first received On account of their grievous fall that followed yet because they contended sorely and resisted long; for they did not come to this of their own will, but were betrayed by the frailty of the flesh for they show in their bodies the marks of Jesus, and some are now, for the third year, bewailing their fault: it is sufficient, I say, that from the time of their submissive approach, other forty days should be enjoined upon them, to keep them in remembrance of these things.”

“"From henceforth let no man trouble me." This he says not as though he were wearied or overpowered; he who chose to do and suffer all for his disciples' sake; he who said, "Be instant in season, out of season;" (2 Tim. iv: 2.) he who said, "If peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil;" (2 Tim. ii: 25, 26.) how shall he now become relaxed and fall back? Wherefore does he say this? it is to gird up their slothful mind, and to impress them with deeper fear, and to ratify the laws enacted by himself, and to restrain their perpetual fluctuations. "For I bear branded on my body the marks of Jesus." He says not, "I have," but, "I bear," like a man priding himself on trophies and royal ensigns. Although on a second thought it seems a disgrace, yet does this man vaunt of his wounds, and like military standard-bearers, so does he exult in bearing about these wounds. And why does he say this? "More clearly by those wounds than by any argument, than by any language, do I vindicate myself," says he. For these wounds utter a voice louder than a trumpet against my opponents, and against those who say that I play the hypocrite in my teaching, and speak what may please men. For no one who saw a soldier retiring from the battle bathed in blood and with a thousand wounds, would dare to accuse him of cowardice and treachery, seeing that he bears on his body the proofs of his valor, and so ought ye, he says, to judge of me. And if any one desire to hear my defence, and to learn my sentiments, let him consider my wounds, which afford a stronger proof than these words and letters. At the outset of his Epistle he evinced his sincerity by the suddenness of his conversion, at its close he proves it by the perils which attended his conversion. That it might not be objected that he had changed his course with upright intentions, but that he had not continued in the same purpose, he produces his trials, his dangers, his stripes as witnesses that he had so continued.”

“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.”

“From henceforth let no man trouble me . Let no Jew trouble me in future by asking whose servant I am. He bears the marks of circumcision, I the marks of Christ Maldonatus takes the words as a defence of his apostleship. For I bear in my body the marks of the Lord Jesus . The Greek word used here denotes marks burnt in, like those impressed on slaves. It also stands for the scars left by wounds. S. Paul gives reasons for believing that he bore these latter in 2 Cor. xi. 23. As soldiers are proud of their scars gained in honourable warfare, so does S. Paul point with pride to those he had gained in the service of Christ. S. Ambrose (in Ps . cxix. 120) writes: “ That man is pierced with the nails of God’s fear who bears in his body the mortification of Jesus. He merits to hear his Lord saying: 1 Set Me as a seal upon thy heart, as a seal upon thine arm’ Place then on thy breast and on thy heart the seal of the Crucified ; place it too on thy arm , that thy works may be dead unto sin. Perchance not only fear but love also will pierce thee with its nails y for love is strong as death) jealousy is cruel as the grave. May our souls be wounded by these nails of charity) that they may cry out : ‘ We bear the wounds of charity.”’ In the same way did Blessed Theodorus Studita rejoice in the wounds he received in defence of the sacred images when they were assailed by Leo the Armenian, in a.d. 824. Baring his body to the scourge, he said : “ Delightful to me is the scourging of this vile body , and delightful will it be to lay it aside altogether) that my liberated soul may flee to Him whom it thirsts for.” And when the scourging 346 THE EPISTLE TO THE was over, he wrote joyfully to Naucratius: “Is it not more glorious to bear the marks of Christ than to wear earthly crowns f” See Baronius, Annals for that year. They bear the marks of Christ, says S. Jerome, who for love of Christ afflict their bodies, or who are afflicted with illness. S. Francis of Assissi, as S. Bona ventura relates in his Life of him (c. 13), received from a seraph nails in his hands and feet, out of his intense love of Christ crucified. These nails were not of iron but of hard, dead flesh, having their heads projecting, and the sharp end turned inwards, so that it was with pain and difficulty that he could walk. Pope Alexander IV. testified that he saw these nails himself with his own eyes after the death of S. Francis, and from him S. Bonaventura learnt the fact Let the impious blasphemy of Beza then do its worst, which speaks of this as a “ stigmatic idol, 1 ’ fondly and fraudulently fashioned. S. Paul, however, is not claiming here such marks for himself, nor do the oldest likenesses of him show any of the sort Indeed Sixtus IV., in a Bull quoted by Henry Sedulius, in his “ Notes to the Life of S. Francis,” forbade, under pain of excommunication, any other saint but S. Francis to be so painted. The Dominicans, who have lately depicted S. Catherine of Sienna in this way, claim a special privilege given them for the purpose by Pius V. God forbid that I should glory save in the Cross of Jesus Christ. The Cross is the ladder of blessed Eternity. O long and blessed Eternity! Printed by Ballantynb, Hanson Co. Edinburgh 6* I.ondon alderman library The return of due on the date thYre^ajre '^(^p'ons^ant^the^orco^^^ouVd note carefully the date “^ratTof S5i*SSl Kia ta b « special rate* and regulations. Books must be Resented at the desk if renewal la desired. L-l NX 002 2b 4 2b2 If”

“Brethren,.... So he calls them, to testify his affection for them, notwithstanding their infirmity and instability, and the roughness with which he had treated them; and to show his great humility and condescension in owning the relation, and putting them on a level with himself, which the pride of the false teachers would not suffer them to do. The grace of our Lord Jesus Christ be with your spirit: which is his concluding benediction and usual salutation and token in all his epistles: he wishes that more gifts of grace might be bestowed upon them; that the Gospel of the grace of God might be continued with them; that the love of Christ might be shed abroad in their hearts; that they might receive out of his fulness grace for grace; that there might be an increase of grace in their souls; that it might abound in them, and they grow in the exercise of it: he does not pray that the law of Moses, or the righteousness of works, but that the grace of Christ might be with them; not in the mere notion of it, but in the spiritual experience of it; that it might be in their hearts, and with their spirits, quickening, comforting, and strengthening them; making them more spiritual and evangelical in their frames and duties, and freeing them from a carnal and legal spirit: to all which he sets his Amen; signifying his desire that so it might be, and his faith that so it would be. The subscription of the letter follows, unto the Galatians, written from Rome; where perhaps he was then a prisoner; the Arabic version adds, "by Titus and Luke": who might be sent with it, but the subscriptions of the epistles are not to be depended on. Next: Ephesians Introduction”

“From henceforth let no man trouble me - Put an end to your contentions among yourselves; return to the pure doctrine of the Gospel; abandon those who are leading you astray; separate from the Church those who corrupt and disturb it; and let me be grieved no longer with your defections from the truth. I bear in my body the marks of the Lord Jesus - The στιγματα, stigmata, of which the apostle speaks here, may be understood as implying the scars of the wounds which he had received in the work of the ministry; and that he had such scars, we may well conceive, when we know that he had been scourged, stoned, and maltreated in a variety of ways. The writer could show such scars himself, received in the same way. Or, the apostle may allude to the stigmata or marks with which servants and slaves were often impressed, in order to ascertain whose property they were. A Burman servant often has indelible marks on his thighs and elsewhere, which ascertain to whose service he belongs. "Do not trouble me; I bear the marks of my Lord and Master, Jesus; I am his, and will remain so. You glory in your mark of circumcision; I glory in the marks which I bear in my body for the testimony of the Lord; I am an open, professed Christian, and have given full proof of my attachment to the cause of Christianity." The first sense appears to be the best: "I have suffered already sufficiently; I am suffering still; do not add any more to my afflictions."”

“I bear the marks of the Lord Jesus in my body, by the stripes and wounds I have received for preaching the gospel. (Witham) — Formerly it was not unusual to stamp certain characters on the bodies of soldiers, fugitives, and of domestics, purposely to distinguish them. There are three principal parts in this epistle. The first is the history of the vocation of St. Paul, chap. i. and ii.; the second is on justification and the abrogation of the law; the third is an exhortation to persevere in Christian liberty, to avoid its abuse, and to perform the various duties of a Christian. Bible Text & Cross-references: He exhorts to charity, humility, &c. He glories in nothing but in the cross of Christ. 1 Brethren, and if a man be overtaken in any fault, you who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted. 2 Bear ye one another’s burdens: and so ye shall fulfil the law of Christ. 3 For if any man think himself to be something, whereas he is nothing, he deceiveth himself. 4 But let every one prove his own work, and so he shall have glory in himself only, and not in another. 5 *For every one shall bear his own burden. 6 And let him who is instructed in the word, communicate to him, who instructeth him, in all good things. 7 Be not deceived, God is not mocked. 8 For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption: but he that soweth in the spirit, of the spirit shall reap life everlasting. 9 *And in doing good, let us not fail: for in due time we shall reap, not failing. 10 Therefore, whilst we have time, let us do good to all men, but especially to those who are of the household of the faith. 11 See what a letter I have written to you with my own hand. 12 For whosoever desire to please in the flesh, they constrain you to be circumcised, only that they may not suffer the persecution of the cross of Christ. 13 For neither they themselves, who are circumcised, keep the law: but they will have you to be circumcised, that they may glory in your flesh. 14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ: by whom the world is crucified to me, and I to the world. 15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 16 And whosoever shall follow this rule, peace be upon them, and mercy, and upon the Israel of God. 17 From henceforth let no man be troublesome to me: for I bear the marks of the Lord Jesus in my body. 18 The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.”

“let no man trouble me--by opposing my apostolic authority, seeing that it is stamped by a sure seal, namely, "I (in contrast to the Judaizing teachers who gloried in the flesh) bear (as a high mark of honor from the King of kings)." the marks--properly, marks branded on slaves to indicate their owners. So Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in whose free and glorious service he is (Co2 11:23-25). The Judaizing teachers gloried in the circumcision mark in the flesh of their followers: Paul glories in the marks of suffering for Christ on his own body (compare Gal 6:14; Phi 3:10; Col 1:24). the Lord--omitted in the oldest manuscripts.”