Galatians 6:14

But God forbid that I should glory, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

Verse 13 Read Chapter 6 Verse 15

Clement Of Alexandria

AD 215

"For the world is crucified to me, and I to the world "the

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Cornelius a Lapide

AD 1637

But God forbid that I should glory, &c. The adversative but marks a contrast between the glory of the Judaisers in circumcision and the glorying of S. Paul in the Cross. The Cross of course stands for itself and all the redemptive benefits it bestows, and in it is shown the greatness of man"s sin and the depth of God"s love. S. Augustine (Serm20 de Verbis Apost.) says: "The Apostle might well have gloried in the wisdom of Christ, or His majesty, or His power; but it was the Cross he specified. The philosopher"s shame is the Apostle"s boast. He glories in his Lord. What Lord? Christ crucified. In Him are conjoined humility and majesty, weakness and power, life and death. Would you come to Him? Despise not these; be not ashamed; you have received the sign of the Cross on your forehead as on the seat of shame." S. Bernard (Serm25 in Cant.) says: "He thinks nothing more glorious than to bear the reproach of Christ. The shame of the Cross is pleasing to him who is not unpleasing to the Cru... Read More

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Cyprian of Carthage

AD 258

Paul proclaims in a loud and lofty voice, "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.". Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.". For Christ was given up by the world, even as the world also was given up by Christ; as it is written, "The world is crucified unto me, and I unto the world."

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Gaius Marius Victorinus

AD 400

When Paul writes that the cross is glory, he means obviously “the cross of our Lord Jesus Christ.” When in that mystery his body hung from the cross and in it crushed the power of this world, the whole world was crucified through him. In the cross he identified with every person in the world. In doing so, he made everything that he suffered universal, that is, he caused all flesh to be crucified in his death. Therefore I too am fixed to the cross and to the world. I means the one who was living carnally, whose thoughts were of the flesh. Such a one is now “nailed to the world,” that is, the worldly things in him are subjected to death. .

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George Leo Haydock

AD 1849

As for my part, I will glory in nothing but in the cross of our Lord Jesus Christ, but in Christ crucified. (Witham)

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Ignatius of Antioch

AD 108

Mindful of him, do ye by all means know that Jesus the Lord was truly born of Mary, being made of a woman; and was as truly crucified. For, says he, "God forbid that I should glory, save in the cross of the Lord Jesus."

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Irenaeus of Lyons

AD 202

And again: "God forbid that I should glory in anything

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John Chrysostom

AD 407

By “world” he means not heaven nor earth but the affairs of life, human praise, distinguished positions, reputation, wealth and all things that have a show of splendor. All such things are dead to me. Such should be the case for all Christians. Nor is he satisfied only with the former ordinary mode of dying, but he also introduces another kind of death: dying to the world itself.

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John Chrysostom

AD 407

Now indeed [the cross] appears to be a reprehensible thing, but only to the world and to unbelievers. In heaven and for believers it is the highest glory. For poverty too is reprehensible, yet it is a cause of boasting to us. Many mock simplicity, but we are disciplined by it. In this way the cross ironically is also a cause of boasting for us. Paul did not say “I do not boast” or “I do not wish to boast” but “God forbid,” as though he were deprecating something absurd and calling on the aid of God to set this right. But what is this boasting in the cross? That on my behalf Christ took the form of a slave and suffered what he suffered on account of me the slave, the enemy, the ingrate.

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John Chrysostom

AD 407

But far be it from me to glory, save in the cross of our Lord Jesus Christ. Truly this symbol is thought despicable; but it is so in the world's reckoning, and among men; in Heaven and among the faithful it is the highest glory. Poverty too is despicable, but it is our boast; and to be cheaply thought of by the public is a matter of laughter to them, but we are elated by it. So too is the Cross our boast. He does not say, I boast not, nor, I will not boast, but, Far be it from me that I should, as if he abominated it as absurd, and invoked the aid of God in order to his success therein. And what is the boast of the Cross? That Christ for my sake took on Him the form of a slave, and bore His sufferings for me the slave, the enemy, the unfeeling one; yea He so loved me as to give Himself up to a curse for me. What can be comparable to this! If servants who only receive praise from their masters, to whom they are akin by nature, are elated thereby, how must we not boast when the Master... Read More

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John Chrysostom

AD 407

Through which the world has been crucified unto me, and I unto the world. What he here calls the world is not the heaven nor the earth, but the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor. To me these things are dead. Such an one it behooves a Christian to be, and always to use this language. Nor was he content with the former putting to death, but added another, saying, and I unto the world, thus implying a double putting to death, and saying, They are dead to me, and I to them, neither can they captivate and overcome me, for they are dead once for all, nor can I desire them, for I too am dead to them. Nothing can be more blessed than this putting to death, for it is the foundation of the blessed life.

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Lucius Caecilius Firmianus Lactantius

AD 320

But since they can neither approach those in whom they shall see the heavenly mark, nor injure those whom the immortal sign

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Tertullian of Carthage

AD 220

Moreover, "the world is crucified unto me "who am a servant of the Creator-"the world "(I say, ) but not the God who made the world-"and I unto the world"

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