What does Paul mean when he says, "I bear in my body the marks of the Lord Jesus" (Galatians 6:17)?

But what does he mean when he speaks of bearing in his body the marks--the stigmata--of the Lord Jesus? The Romish conception of the supernaturally imprinted scars of the nails in the apostle's body does not need to be investigated, for it is a superstition. The expression simply means the trials and sufferings he underwent for Christ's sake and which left their marks on his frail body (2 Corinthians 11: 24-33). What the Galatians needed the most is the final word of Paul to the Galatians. "The grace of our Lord Jesus Christ be with your Spirit, brethren."

He then adds, "From henceforth let no man trouble me; for I bear in my body the marks of the Lord Jesus." Their fleshly wisdom had brought in confusion and every evil work, law instead of love, questions about his ministry, etc. "I bear in my body the marks of the Lord Jesus." He had been scourged and put in prison. What mark of indignity had not been put upon him? These, and not circumcision, are "the marks of the Lord Jesus." Just as a slave in olden time used to bear the name of his master burnt into his flesh, so, he means, he bore in his body the marks of the Lord Jesus. — Let others bear or seek what they may, these are marks that I value. — They were the sufferings that he had endured for the sake of Christ and the gospel. Nothing more sweet and touching, but, at the same time, what a sweeping condemnation of those self-exalting men, who took their ease, in the presence of one whose life was suffering for Christ!

It is not difficult to apprehend the force and meaning of this scripture. The Galatians were, to say the least, in danger of falsifying grace through the influence of Judaizing teachers. The law, together with its rites and ceremonies, was resuming its old place in their minds. Even circumcision was again enjoined. (Gal. 5:1-4, Gal. 6:12-13.) All these things, subversive of Christianity, called forth remonstrances and solemn warnings from the apostle, who was, in consequence, the object of hatred and persecution on the part of these false teachers. In every possible way throughout this epistle Paul exposes the anti-Christian character of their legal doctrines; and at the end, from verse 14, he goes to the root of the whole matter in concluding his subject. As for him, he will make his boast, not in circumcision, or in the flesh, but "in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." He was thus, by the application of the cross to all that he was as a man in the flesh, and to the world, delivered from the whole sphere in which the flesh finds its home. This enables him to state that "in Christ Jesus" — in that new sphere where Christ is — "neither circumcision availeth any thing, nor uncircumcision, but a new creation." If therefore we are brought in Christ Jesus into a scene where old things have passed away, and all things have become new, our walk must be according to it, and not as men in the flesh in the world. Hence he proceeds, "As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God," who are now, not the Jews after the flesh, but the true believing remnant. The apostle, having now completed his unwelcome task, adds one word, "From henceforth let no man trouble me," for he could not again turn aside from his service to engage in conflict with these corrupters of the truth; and he gives as a reason, "I bear in my body the marks [or brands] of the Lord Jesus." Slaves often had their owner's initials, or marks, branded into their bodies, that they might be known; and Paul looked upon the scars and wounds he had received in the Lord's service as the "brands" which denoted that he belonged to Christ. Blessed servant! he acknowledged that Christ was his sole master, and to Him, spite of his persecutors, he would devote the whole of his energy in the Spirit. Whatever his opposers might now say or do, he must, in virtue of the claims of Christ, press onward, unhindered, in His service. Christ, and Christ alone, must be the object of his life.

The Apostle has almost finished: "For the rest (probably means, For the rest of time …; From this time forward. …; From henceforth …) let no one cause troubles to me, for I am bearing in my body the brands of Jesus." How much trouble, how much anguish of soul, those Galatians had caused to Paul. Now he must say to those who at one time would have plucked out their eyes for him: "Let no man cause trouble to me." It is the same expression that the Lord used in Matthew 26:10 to the disciples, about the woman who broke the flask of very precious ointment, while He sat at meat in the house of Simon the leper. These law teachers everywhere were always causing trouble to the Apostle. What brands did they bear as proof of the Master to whom they belonged? None whatever. Circumcision was not "the brand of Jesus." Circumcision is the brand of the law. But by it, and by preaching circumcision, they escaped the persecution which had covered Paul's body with scars: scars from being stoned, scars from Roman rods, scars from Jewish stripes, weariness and painfulness, watchings and fastings, hunger and thirst, had all left their marks on his body; not to speak of the daily load of care caused by "all the churches." What a load the Galatian churches were! And these all left their mark. (See 2 Cor. 11:25-28.) These were the brands that marked out for ever whose he was, and whom he served (Acts 27:23). Strange, is it not, how few there are today who bear in their body the brands of Jesus? Perhaps it is that we are too much like the law teachers, afraid of persecution for the cross. Paul was not ashamed of these brands. Some of the Jewish refugees from Germany have been branded on their foreheads with "J" (for Jew) and many are ashamed of this brand. Paul gloried in the brands of Jesus that he bore. In the days of old, a Roman master would brand his slaves to show whose they were, and whom they served, and a brand was a sign of slavery and disgrace, but not so to Paul. Read the first verse of the Epistle to the Romans, the first of Paul's epistles in your Bible: "Paul, slave of Jesus Christ. …" I love those words. They tell me that the Lord Jesus Christ had bought Paul, body, soul and spirit; he belonged utterly and altogether to Jesus Christ, as much as — indeed more than — any slave in Rome belonged to his Roman master. Paul gloried in those words: "slave of Jesus Christ," and he gloried in the marks he bore, the brands of Jesus.

It is very rare that the Apostle uses the holy name of Jesus alone. Perhaps he uses it in this way here, to remind us that our Lord Jesus Christ, as the Man, JESUS, also bore brands — the marks of scourging — "His visage was so marred more than any man, and His form more than the sons of men." Isa. 52:14. And in His hands and feet and side, He still bears those marks that we will gaze upon in glory, with wonder, love and adoration.

Finally, let no one trouble him with regard to his ministry. He bore the stigmata of the Lord. It is known that marks were printed on a slave with a hot iron to indicate the person to whom he belonged. The wounds which the apostle had received, fully showed who was his Master. Let his right then to call himself the servant of Christ be no more questioned. Touching appeal from one whose heart was wounded at finding his service to the Master whom he had loved called in question! Moreover, Satan, who imprinted those marks, ought indeed to recognise them — those beautiful initials of Jesus.

In our last Scripture Paul says "From henceforth let no man trouble me; for I bear in my body the marks of the Lord Jesus." The word "marks" is really "stigma." It is an incision made upon the body to indicate the ownership of a master. The Hebrew servant in Exodus 21, as having the mark of the awl in his ear, became a servant "for ever." The Lord said of Paul, "I will shew him how great things he must suffer for My Name's sake," (Acts 9:16). He becomes the willing bondman of Christ, completely devoted to His interests, and content to bear His reproach in this world.

The false teachers insisted much on the outward mark of circumcision; but, says the apostle, I bear in my body the marks of the Lord Jesus. Scourgings, imprisonments, cold and nakedness, sufferings in preaching the gospel of the grace of God to sinners had left their marks on the body of the apostle. With these marks of suffering for Christ and for the gospel's sake, it was an impertinence to trouble him with the question of circumcision, or other things equally indifferent in themselves.

(V. 17.) Having thus borne a faithful testimony to the truth, and against this solemn departure from the gospel he had preached to another gospel, which is not another, he can defy any man to trouble him by charging him with having sought the favour of the Jewish or Gentile world to escape persecution. If any man dared to question this let him look at the marks in his body which bore witness to the suffering he had endured as proof of his faithfulness to the gospel he had preached.

The epistle closes somewhat peremptorily, even as it opened. There is a feeling of restraint about the two closing verses. Paul had his critics, as he knew right well. They surrounded him in crowds, making all kinds of hostile insinuations, even challenging his apostleship. He brushes them and their objections aside. The Romans had a custom of branding their slaves and thus placing the question of their ownership beyond dispute. He was just like that. He was Christ's servant beyond all dispute. The floggings and stonings endured in His service had left His brand-marks on Paul's body. That was more than could be said of the sleek advocates of circumcision as they sat in their easy chairs. They had suffered nothing. They only knew how to instigate others to inflict suffering on such as Paul.

The Epistle ends abruptly. The "marks" or "brands" of the Lord Jesus were on Paul's body, as of old masters branded their slaves. He bore honourable scars in Christ's service which branded him as His slave beyond all dispute. He could hardly let his affections flow out freely to the Galatians seeing the condition in which they were, but he desired the grace of the Jesus Christ to be with their spirit, which would effectually set them free from the bondage of the law of Moses.