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visions, we may cherish high aspirations; and they may prove to be but the dreams of vanity. Nay, it is conceivable that God Himself might have wealth invested in our nature, a treasure beyond price, shipwrecked and sunk irrecoverably through our sin. What means exist for realizing this inheritance? what power is there at work to recover these forfeited hopes, and that glory of God of which we have come so miserably short?

      The answer lies in the apostle’s words: “That ye may know what is the exceeding greatness of His power toward us that believe,” – a power measured by “the energy of the might of His strength67 which He wrought in the Christ, when He raised Him from the dead and set Him at His right hand in the heavenly places.” This is the power that we have to count upon, the force that is yoked to the world’s salvation and is at the service of our faith. Its energy has turned the tide and reversed the stream of nature – in the person of Jesus Christ and in the course of human history. It has changed death to life. Above all, it certifies the forgiveness of sin and releases us from its liabilities; it transforms the law of sin and death into the law of the Spirit of life in Christ Jesus.

      We preachers hear it said sometimes: “You live in a speculative world. Your doctrines are ideal and visionary, – altogether too high for men as they are and the world as we find it. Human nature and experience, the coarse realities of life are all against you.”

      What would our objectors have said at the grave-side of Jesus? “The beautiful dreamer, the sublime idealist! He was too good for a world such as ours. It was sure to end like this. His ideas of life were utterly impracticable.” So they would have moralized. “And the good prophet talked – strangest fanaticism of all – of rising again on the third day! One thing at least we know, that the dead are dead and gone from us. No, we shall never see Jesus or His like again. Purity cannot live in this infected air. The grave ends all hope for men.” But, despite human nature and human experience, He has risen again, He lives for ever! That is the apostle’s message and testimony to the world. For those “who believe” it, all things are possible. A life is within our reach that seemed far off as earth from heaven. You may become a perfect saint.

      From His open grave Christ breathed on His disciples, and through them on all mankind, the Holy Spirit. This is the efficient cause of Christianity, – the Spirit that raised Jesus our Lord from the dead. The limit to its efficacy lies in the defects of our faith, in our failure to comprehend what God gave us in His Son. Is anything now too hard for the Lord? Shall anything be called impossible, in the line of God’s promise and man’s spiritual need? Can we put an arrest upon the working of this mysterious force, upon the Spirit of the new life, and say to it: Thus far shalt thou go, and no farther?

      Look at Jesus where He was – the poor, tortured, wounded body, slain by our sins, lying cold and still in Joseph’s grave: then lift up your eyes and see Him where He is, – enthroned in the worship and wonder of heaven! Measure by that distance, by the sweep and lift of that almighty Arm, the strength of the forces engaged to your salvation, the might of the powers at work through the ages for the redemption of humanity.

      THE DOCTRINE

Chapter i. 20–iii. 13

      Ύψηλῶν σφόδρα γέμει τῶν νοημάτων καὶ ὑπερόγκων. Ἃ γὰρ μηδαμοῦ σχέδον ἐφθέγξατο, ταῦτα ἐνταῦθά φησιν.

John Chrysostom: In epistolam ad Ephesios.

      CHAPTER VI.

       WHAT GOD WROUGHT IN THE CHRIST

      “He raised Him from the dead, and made Him to sit at His right hand in the heavenly places, 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: and He put all things in subjection under His feet, and Him He gave – the head over all things – to the Church which is His body, – the fulness of Him that filleth all in all.” – Eph. i. 20–23.

      The division that we make at verse 20, marking off at this point the commencement of the Doctrine of the epistle, may appear somewhat forced. The great doxology of the first half of the chapter is intensely theological; and the prayer which follows it, like that of the letter to the Colossians, melts into doctrine imperceptibly. The apostle teaches upon his knees. The things he has to tell his readers, and the things he has asked on their behalf from God, are to a great extent the same. Still the writer’s attitude in the second chapter is manifestly that of teaching; and his doctrine there is so directly based upon the concluding sentences of his prayer, that it is necessary for logical arrangement to place these verses within the doctrinal section of the epistle.

      The resurrection of Christ made men sensible that a new force of life had come into the world, of incalculable potency. This power was in existence before. In prelusive ways, it has wrought in the world from its foundation, and since the fall of man. By the incarnation of the Son of God it took possession of human flesh; by His sacrificial death it won its decisive triumph. But the virtue of these acts of Divine grace lay in their hiding of power, in the self-abnegation of the Son of God who emptied Himself and took a servant’s form, and became obedient unto death.

      With what a rebound did the “energy of the might of God’s strength” put forth itself in Him, when once this sacrifice was accomplished! Even His disciples who had seen Jesus still the tempest and feed the multitude from a handful of bread and call back the spirit to its mortal frame, had not dreamed of the might of Godhead latent in Him, until they beheld Him risen from the dead. He had promised this in words; but they understood His words only when they saw the fact, when He actually stood before them “alive after His passion.” The scene of Calvary – the cruel sufferings of their Master, His helpless ignominy and abandonment by God, the malignant triumph of his enemies – gave to this revelation an effect beyond measure astonishing and profound in its impression. From the stupor of grief and despair they were raised to a boundless hope, as Jesus rose from the death of the cross to glorious life and Godhead.

      Of the same nature was the effect produced by His manifestation to Paul himself. The Nazarene prophet known to Saul by report as an attractive teacher and worker of miracles, had made enormous pretensions, blasphemous if they were not true. He put Himself forward as the Messiah and the very Son of God! But when brought to the test, His power utterly failed. God disowned and forsook Him; and He “was crucified of weakness.” His followers declared, indeed, that He had returned from the grave. But who could believe them, a handful of Galilean enthusiasts, desperately clinging to the name of their disgraced leader! If He has risen, why does He not show Himself to others? Who can accept a crucified Messiah? The new faith is a madness, and an insult to our common Judaism! Such were Saul’s former thoughts of the Christ. But when his challenge was met and the Risen One confronted him in the way to Damascus, when from that Form of insufferable glory there came a voice saying, “I am Jesus, whom thou persecutest!” it was enough. Instantly the conviction penetrated his soul, “He liveth by the power of God.” Saul’s previous reasonings against the Messiahship of Jesus by the same rigorous logic were now turned into arguments for Him.

      It is “the Christ,” let us observe, in whom God “wrought raising Him from the dead”: the Christ of Jewish hope (ver. 12), the centre and sum of the Divine counsel for the world (ver. 10),68 the Christ whom in that moment never to be forgotten the humbled Saul recognized in the crucified Nazarene.

      The demonstration of the power of Christianity Paul had found in the resurrection of Jesus Christ. The power which raised Him from the dead is the working energy of our faith. Let us see what this mysterious power wrought in the Redeemer Himself; and then we will consider how it bears upon us. There are two steps indicated in Christ’s exaltation: He was raised from the death of the cross to new life amongst men; and again from the world of men He was raised to the throne of God in heaven. In the enthronement of Jesus Christ at the Father’s right hand, verses 22, 23 further distinguish two separate acts: there was conferred on Him a universal Lordship; and He was made specifically Head of the Church, being given to her for her Lord and Life,

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