This is most strikingly expressed by St. Paul, for whom the greatness of the Resurrection, as the supreme manifestation of Divine power ('the sur- passing greatness of his power,' Eph 1" [Moflatt]), consisted in the fact that it was not merely the raising of Jesus from the dead, but His exaltation and enthronement ' in the heavenly sphere (ii> tois inovpavloii) . . . the sphere of spiritual activities . . ., which lies behind the world of sense, . . . the sphere of all the ruling forces of the universe' (J. Armitage Robinson, St. Paul's Epistle to the Ephesians, Lon- don, 1903, pp. '21, 20), ' above all the angelic Rulers, Authorities, Powers, and Lords' — above all powers whether of the natural sphere or of the spiritual — and all this for redemptive ends, that He might be ' head over everything for the church, the cliurch which is his Body' (Eph l^"-^^ [Moffatt]). -As he puts it in the Epistle to the Philippians, ' God raised him high and conferred on him a Name above all names [Ki/pios], so that before the Name of Jesus every knee should bend in heaven, on earth, and underneath the earth, and every tongue confess that "Jesus Christ is Lord," to the glory of God the Father ' (2"-" [Moff'att]). The Resurrec- tion thus constituted a ' crisis ' in the experience of Christ Himself. Through it His activity was raised to a new level, whereby He became clothed with absolute might to carry out the issues of His .saving work on earth.
RESUKRECTION OF CHKIST
KESURKECTION UE CHKIST 353
The frequency with which St. Paul speaks of Jesus as ' Lord ' fKi'pio?) is reniarliable. The word occurs some 131 times in his writiiifrs (^ee Feiue, ThfU. de^ ST, p. 344). In his first Kpistle,
1 Thess., the title is applied to the Kiseii Christ more than 20 times. The peculiar si;;nificance of St. Paul's use of the term is sometimes minimized on the ground that it was used in ancient times to express the relation of a kin^ to his subjects — ef. Ac SS'-"**, where it is applied to the Uoman Kniperor— and in Oriental religions to express the relation between a god and his worshippers. So Deissmann maintains that the Pauline title 'the Lord ' is 'a genuinely Oriental predicate, 'and that St. Paul uses it as a silent protest against the acknowledgment of any other Lord, even the Uoman Emperor, as a rival to the Lordship of Christ (see Feine, Jt'sits Chriittiis und Paulug, p. 8H). So Heitnuiller and Bousset claim that St. Paul's view of Jesus as Kiiptos was determined by the Hellenistic Christianity which he found in Damascus and Antiocli. But if it was a (ientile it was also a Jewish title, being the L.\X name for Jaluveh, and this for St. Paul as a Jew was its nearer context. And St. Paul's application of the term to the Exalted Jesus was in line with the usage of the early Christian community (see above, IV. i. i). To say, as Pfleiderer does, that the common faith of St. Paul and the early disciples in Jesus as Lord was due to a pre. Christian conception of Messiah which came ultimately from Oriental sources, is to cut it off from its origin in apostolic ex- perience and to leave unexplained what is the central and essential tact to be explained— how Lordship came to be pre- dicated of One who died on a Cross of shame.
When we ask in what ways the Risen Lord exercises His .sovereignty and power, we find the apostolic writers dwelling especially upon two manifestations of it : (a) the giving of the Holy Spirit, and (6) the intercession of Christ at the Father's right hand.
(ffl) The giving of the Spirit is represented by the apostles as the gift of the Exalted Lord by which He carries on His work on earth, and secures the ends for which He lived and died. ' Being therefore by the right hand of God exalted,' says St. Peter, connecting the fact with the exaltation of Christ, 'and having received from the Father the promise of the Holy Spirit, he has poured forth on us what you now see and hear' (Ac 2^^). So intimately was the giving of the Spirit connected with the exaltation and glorification of Christ that St. John can say that there was no gift of the Spirit before the Ascension. ' Spirit was not yet, because Jesus was not yet glorified ' (Jn 7™). He was anointed with the Holy Spirit Himself, and by the power of the Spirit acoomplislied the work given Him to do ; but not till His work on earth was done and His glory entered did He possess the Spirit in such wise as to be able to bestow it on men. It was the promise of the Father — part of Christ's reward for His work on earth — and, as such, a sure proof of God's acceptance of that work.
Thus it is that the characteristic apostolic name for the Spirit is ' the Spirit of Christ ' or ' the Spirit of the Lord [Jesus]' (Ac 16' RV, Ro S«, 2 Co 3", Gal 4«, I'll l'», I P 1"), not only as having dwelt in Christ Himself, but as being the gift of Christ as Christ was the gift of the Fatlier (cf. Jn 14-J6 i5'26)_ Further, the Spirit is called the Spirit of Christ as having Christ for His theme, His office being to witness to, interpret, and glorify Christ, and thus carry on His work on eartii (cf. Jn L5-'''- 16'''). As such the Spirit is characterized chiefly in three ways: (1) as the Spirit of truth, to lead men into the truth as it is in Jesus, to take of the things of Christ and show us their meaning (Jn 14-" 15=« 16'2'', Ac 2' 6'" et passim, 1 Co 2'" 12^ etc.) ; (2) as the Spirit of holiness, to convince of sin, of righteousness, and of judgment (Jn 16"), to help our infirmities (Ro S-"), to set free from the power of sin and death (Ro S^- '»• ", Gal 5™, etc.), to produce the virtues of the Christian character which are the fruits of the Spirit (Gal 5--, Eph 5°), and to conform us in body and in spirit into the likeness of the Risen Christ (Ro 8-»'- 10'^ 1 Co 3'« 6"> W--",