that
which
fully
qualified
Him
for
this
transcendent
glory.
It
is
rewarding
to
pause
for
a
moment
upon
this
con-crete,
working
conception
of
Jesus
Christ
as
it
inspired
the
Apostle's
heroic
lite.
The
Redeemer
is
to
him
a
Divine
Being,
clad
for
ever,
as
on
the
way
to
Damascus,
in
the
glorious
radiance
which
is
the
mark
of
Deity.
He
has
reached
a
position
from
which
He
can
make
effectual
the
reconciling
and
redemptive
work
achieved
in
His
passion.
He
is
more
than
Head
of
the
Church;
He
is
omnipotent
in
the
fullest
sense.
God
has
set
Him
far
above
all
rule
and
authority
and
power
and
dominion,
and
every
name
that
is
named,
not
only
in
this
world,
but
also
in
that
which
is
to
come
(Eph
1").
Vast
as
His
glory
is.
He
has
not
yet
come
to
His
full
triumph;
for
it
is
God's
purpose
yet
to
sum
up
all
things
in
Christ,
the
things
in
heaven
and
the
things
on
earth
(v.").
His
sway
will
culminate
in
His
advent
at
the
last.
And
this
royal
Lord
is
not
far
off,
inaccessibly
high
above
belie
vers,
but
rather
within
and
beside
them
always,
to
guide,
warn,
inspire,
comfort
with
infinite
might
and
love;
so
that
St.
Paul
could
speak
of
himself
as
being
in
Christ,
of
his
life
as
being
not
his
own,
but
the
life
of
Christ
living
in
him,
and
could
pray
for
his
converts
that
Christ
might
dwell
in
their
hearts
by
faith
(Gal
2?",
Eph
3").
Were
our
subject
the
personal
religion
of
the
Apostle,
much
more
would
have
to
be
said
as
to
his
immediate
certainty
of
Christ
as
alike
dwelling
in
and
embracing
our
spiritual
life
—
^the
ideas
of
'Christ
in
us'
and
'we
in
him'
alternate
—
but
here
it
must
suffice
to
have
noted
this
profound
and
ever-present
mystical
note.
The
passage
about
the
thorn
in
the
flesh
(2
Co
12)
shows
us
the
reverential
fellowship
in
which
St.
Paul
lived
with
the
risen
Lord,
and
the
natural
spontaneity
with
which
he
prayed
to
Him.
What
are
the
Apostle's
reasons
for
giving
Christ
this
Divine
place?
(a)
The
first
is
the
relation
which
He
sustains
to
humanity
as
Redeemer,
and
which
is
indicated
by
the
title
'Second
Adam.'
As
Adam
was
head,
representative,
and
type
of
the
race
that
derived
from
him,
so
Christ
by
death
and
resurrection
is
Head
and
Representative
of
a
new,
redeemed
humanity
(Ro
5).
For
human
development
has
these
two
stages,
the
earthly
or
carnal
and
the
spiritual.
Now
'the
one
ele-ment
in
the
conception
of
Christ
that
ruled
the
thoughts
of
the
Apostle
was
that
of
Spirituality'
(Somerville).
The
spirit
of
holiness
is
the
inmost
and
deepest
reality
of
His
own
life,
and
of
the
life
that
emanates
from
Him;
He
is
the
organic
Head
of
a
new
spiritual
creation,
and,
as
such,
mediates
to
men
the
renewing
grace
of
God.
Many
scholars,
not
altogether
unnaturally,
hold
that
St.
Paul
borrowed
this
tum'of
thought
from
the'Jewish-Hellenic
conception
of
a
pre-existent
heavenly
Man,
the
archetypal
model
of
man's
creation,
and
that
he
accordingly
conceived
Christ
as
having
existed
as
Man
in
heaven
prior
to
His
being
incarnate.
Certainly
we
can
perceive
that
the
Apostle
was
acquainted
with
these
ideas.
Nevertheless,
no
decisive
proof
can
be
given
that
he
allowed
them
to
exercise
any
particular
influence
on
his
view
of
Christ.
At
all
events,
this
is
true
of
the
parallel
he
draws
between
Adam
and.Christ
in
Ro
5'2ff
■
;
and
in
the
passage
in
which
this
'
Heavenly
Man
'
theory
has
its
chief
support,
1
Co
15^^-17^
t^o
points
may
be
noted
which
lessen
the
probability
of
Alexandrian
descent—
first,
that
the
Heavenly
Man,
for
whom
Philo'a
designation
is
the
'First
Man,'
is
by
St.
Paul
called
the
'Second
Man';
secondly,
that
the
important
concluding
phrase
'the
second
man
is
from
heaven,'
is
referred
by
many
of
the
best
exegetes
to
the
glorified
Lord,
the
sense
being
that
at
His
resurrection
Christ
became
the
life-giving
head
of
a
new
race.
It
is
all
but
incredible
that
this
'
Heavenly
Man'
idea,
which
can
only
be
proved
to
exist
in
one
chapter
of
one
Epistle,
really
was
the
fans
et
origo
of
the
Apostle's
Christology
;
and
in
any
case
it
is
out
of
keeping
with
his
un-doubted
ascription
of
.personal
Divinity
to
Jesus
.
On
the
other
hand,
it
was
eminently
natural
that
Jewish
theology
should
often
supply
the
framework
of
his
ar^ment,
or
supply
him
with
terms
by
which
to
give
expression
to
truths
springing
directly
from
his
faith
in
Christ.
That
faith,
we
have
seen,
grasps
Jesus
Christ
as
Redeemer
of
the
world,
and
thereafter
PERSON
OF
CHRIST
proceeds
to
view
Him
reflectively
as
sustaining
a
unique
relation
to
God
and
to
mankind.
(6)
St.
Paul's
second
reason
for
placing
Christ
so
high
is
that
he
believes
Him
to
have
been
Son
of
God
originally.
In
a
heavenly
life
prior
to
incarnation.
The
incidental
fashion
in
which
allusion
is
made
to
this
fact,
as
to
something
familiar
to
all
Christians,
is
very
im-pressive.
As
to
specific
passages,
we
may
not
be
able
to
lay
very
much
weight
on
the
expression:
'God
sent
forth
his
Son'
(Gal
4*),
for
it
might
conceivably
be
used
of
one
who
came
into
the
world
simply
with
the
commission
of
a
prophet.
But
the
underlying
idea
becomes
plainer
in
1
Co
10<,
which
affirms
that
the
rock
which
followed
the
fathers
in
the
desert,
and
from
which
they
drank,
was
Christ;
in
other
words.
He
is
repre-sented
as
having
personally
intervened
in
OT
history.
And
no
doubt
at
all
is
possible
as
to
2
Co
8':
'Ye
know
the
grace
of
our
Lord
Jesus
Christ,
that
though
he
was
rich,
for
your
sake
he
became
poor,
that
ye
through
his
poverty
might
be
rich,'
where
it
is
unmistakably
asserted
not
only
that
His
life
on
earth
was
less
glorious
than
His
life
in
heaven,
but
—
a
yet
more
sublime
idea
—
that
His
entrance
upon
the
lower
estate
of
being
was
a
voluntary
act.
Real
pre-existence,
i.e.
independent
and
self-conscious
life,
is
even
more
deliberately
affirmed
in
the
great
passage
Ph
2*-".
Here
it
is
stated
—
and
the
entire
appeal
hinges
on
the
statement
—
^that
before
He
came
as
man
Christ
was
in
possession
of
a
Divine
form
of
being,
and
spontaneously
renounced
it
to
assume
the
form
of
a
servant.
Without
permitting
himself
to
speculate
as
to
the
transcendent
relations
of
the
pre-existent
Christ
to
God,
St.
Paul
clearly
pictures
Him
as
enjoying,
in
that
prior
life,
the
same
kind
of
being
as
God
enjoys.
And
the
ethical
motif
of
the
passage
is
the
great
conception
that
while
it
was
open
to
Christ
so
to
use
the
infinite
powers
inherent
in
His
Divine
nature
as
to
compel
men,
without
more
ado,
to
worship
Him
as
God,
He
resolved
to
reach
this
high
dignity
—
of
Lordship
recognized
and
adored
—
by
the
path
of
humiliation,
suffering,
and
death.
But
while
we
are
justified
in
saying
that
Jesus
was
constituted
Lord
by
His
exaltation,
and
that
this
was
in
some
sense
the
reward
of
His
self-emptying,
we
must
avoid
every
kind
of
language
which
suggests
that
to
St.
Paul
the
ascension
of
Christ
was
a
deification.
To
a
Jew
the
idea
that
a
man
might
come
to
be
God
would
have
been
an
intolerable
blasphemy.
'It
is
to
be
noted
that
the
increased
glory
which
St.
Paul
and
all
the
NT
viniters
regard
as
pertaining
to
Christ
after
His
resurrection
has
only
to
do
with
His
dignity.
His
"
theo-cratic
position,"
not
with
His
essential
personality.
He
has
simply
become
in
actuaUty
that
which
He
already
was
substantially'
(Kennedy).
4.
In
view
of
all
this,
it
is
not
surprismg
that
the
Apostle
should
ascribe
to
Christ
a
part
in
the
creating
of
the
world
and
an
original
relation
to
man.
This
comes
out
especially
in
the
Epistles
of
the
Imprisonment,
notably
in
Col
1"-",
of
which
Lightfoot
gives
the
following
luminous
paraphrase:
'
The
Son
of
the
Father's
love,
in
whom
we
have
ourredemp-tion,
is
the
image
of
the
invisible
God,
the
first-begotten
of
all
creation.
For
in
Him
were
all
things
created,
in
the
heavens
and
upon
the
earth,
things
visible
and
things
invisible;
all
things
have
been
created
through
Him
and
unto
Him;
and
He
is
before
all
things,
and
in
Him
all
things
consist.
This
la
He
who
is
the
Head
of
the
Body,
the
Church.
In
both
spheres,
the
natural
and
the
spiritual,
He
has
the
pre-eminence.*
The
chief
predications
which
are
made
here
should
be
noted:
(1)
Christ
is
the
instrument
of
creation;
(2)
He
sustains
all;
(3)
all
moves
on
to
Him
as
goal.
The
words
'in
him
were
all
things
created'
ought
to
be
taken
in
correlation
to
these
other
clauses,
'in
him
all
things
consist,'
and
'he
is
the
head
of
the
body,
the
church';
and
when
we
take
them
so,
they
assert
that
Christ
was
appointed
by
God
Creator
of
all
things
qua
the
Person
in
whom
the
world,
through
