And there are diversities of ministrations, and the same Lord. And there are diversities of workings, but the same God" (i Cor 12^"^). "Now I beseech you, brethren," he says again towards the end of the Epistle to the Romans, " by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me" (Rom 15^^). "There is one body and one Spirit, even as also ye were called in one hope of your calling," says he again, in a later Epistle (Eph 4^"^^), "one Lord, one faith, one bap- tism, one God and Father of all, who is over all, and through all, and In all." Or, perhaps, most explicitly of all, in those closing words of the Second Epistle to the Corinthians which have become the established form of benediction in the Churches: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all" (2 Cor 13^^). From passages like these it is perfectly clear that the Christian doctrine of God as apprehended by Paul, and as currently implied in his natural modes of speech con- cerning Him, as he wrote in simplicity of heart and with no misgivings as to the understanding of his language by the Christian readers whom he addressed, embraced, in conjunction with the utmost stress upon the unity
Trinity. It is already found some six years before the composition of Ep. to Romans at the time when St. Paul wrote his earliest extant Epistle (i Thess i^, cf. 2 Thess i-). This shows that even at that date (A. D. 52) the definition of the doctrine had begun. It is well also to remember that although in this particular verse of Ep. to Ro- mans the form in which it appears is incomplete, the triple formula concludes an Epistle written a few months earlier (2 Cor 13^*). There is nothing more wonderful in the history of human thought than the silent and imperceptible way in which this doctrine, to us so difficult, took its place without struggle and without controversy among accepted Christian truths." Dr. Sanday neglects to note that the triple formula is found in Romans as well as 2 Cor., viz., 15^*.
The Corroboration of Paul 23 1
of God, the recognition at the same time of distinctions In the Divine Being by virtue of which the Lord Jesus Christ and the Holy Spirit were esteemed God along with the Father.
But what we require to note particularly at this point Is that to Paul, the divine name — perhaps we ' Lord ' the "^^Y ^^^" ^^ permitted to say, " the Trini- Trinitarian tarian name " — of Jesus is apparently Name of Jesus * the Lord.' God, the Lord, the Spirit, ' — this Is his triad, and when he speaks of Jesus as * Lord ' it must be supposed that this triad Is In his mind. In other words, ' Lord ' to him Is not a general term of respect which he naturally applies to Jesus be- cause he recognized Jesus as supreme, and was glad to acknowledge Him as his Master (Eph 6^ Col 4^), or even In the great words of Col 2^^ as the ' Head ' of the body which Is His Church (cf. Eph 4^^). It Is to him the specific title of divinity by which he Indi- cates to himself the relation In which Jesus stands to Deity. Jesus Is not ' Lord ' to him because He has been given dominion over all creation; He has been given this universal dominion because he Is ' Lord,' who with the Father and the Spirit Is to be served and worshipped, and from whom all that the Christian longs for Is to be expected. In His own nature the ' Lord of glory' (i Cor 2^), He has died and lived again that He might enter upon His dominion as ' Lord ' of both the dead and the living (Rom 14^), and being thus ' Lord of all ' (Rom 10^^) might be rich unto all that call upon Him and so fulfill the saying that who- soever " shall call upon the name of the Lord " shall be saved (Rom 10^^). He does not become 'Lord,' but only comes to His rights as ' Lord,' by and through
232 The Designations of Our Lord
His resurrection and ascension, which are the culminat- ing and completing acts of His saving work. He is * Lord ' because He is in His own person the Jehovah who was to visit His people and save them from their sins."
No doubt a different representation is sometimes
given. We are even told that there is in these very
Appearance passages a distinction drawn between
of ' God ' and * the Lord,' by which the
Subordination g^^^^g ^f i ^^e Lord ' is made definitely
inferior to that of ' God,' to whom He is subject and whose will He executes. It is God the Father who is the source and end of all things ; the ' Lord Jesus Christ ' is the mediator through whom He works ( i Cor 8^ cf. I Tim 2^ and such passages — Sco. with the genitive — as the following, Rom 2^^ 3" ^i-n-^-^i^ Eph i^