manifested in our mortal flesh." Paul does not say that he bears about in his body the death of Jesus (θάνατος), but his dying (νέκρωσις, _mortificatio_), the process which produces death. The sufferings which come upon him daily in his work for Jesus are gradually killing him; the pains, the perils, the spiritual pressure, the excitement of danger and the excitement of deliverance, are wearing out his strength, and soon he must die. In the very same way Jesus Himself had spent His strength and died, and in that life of weakness and suffering which was always bringing him nearer the grave, Paul felt himself in intimate sympathetic communion with his Master: it was "the dying _of Jesus_" that he carried about in his body. But that was not all. In spite of the dying, he was not dead. Perpetually in peril, he had a perpetual series of escapes; perpetually at his wits end, his way perpetually opened before him. What was the explanation of that? It was _the life of Jesus_ manifesting itself in his body. The life of Jesus can only mean the life which Jesus lives now at God's right hand; and these repeated escapes of the Apostle, these restorations of his courage, are manifestations of that life; they are, so to speak, a series of resurrections. Paul's communion with Jesus is not only in His dying, but in His rising again; he has the evidence of the Resurrection, because he has its power, present with him, in these constant deliverances and renewals. Nay, the very purpose of his sufferings and perils is to provide occasion for the manifestation of this resurrection life. Unless he were exposed to death, God could not deliver him from it; unless he were pressed in the spirit, God could not give him relief; there could be no setting off of the exceeding greatness of His power in contrast with the exceeding frailty of the earthen vessel. The use of body and of mortal flesh in these verses has been appealed to in support of an interpretation which would limit the meaning to what is merely physical: "I am in daily danger of death, God daily delivers me from it, and thus the life of Jesus is manifested in me." This is of course included in the interpretation given above; but I cannot suppose it is all the Apostle meant. The truth is, there is no such thing in the passage, or indeed in human life, as a merely physical experience. To be delivered to death _for Jesus' sake_ is an experience which is at once and indissolubly physical and spiritual; it could not be, unless the soul had its part, and that the chief part, in it. To be delivered _from_ such death is also an experience as much spiritual as physical. And in both aspects, and not least in the first, is the life of Jesus manifested. Nor can I see that it is in the least degree unnatural for one who feels this to speak of that life as being manifested in his "body," or in his "mortal flesh"; it is a way which all men understand of describing the human nature, which is the scene of