For our author this revelation has lost none of its novelty and surprise. He is in the midst of the excitement it has produced, and is himself its chief agent and mouthpiece (iii. 1-9). This disclosure of God’s secret plans for the world overwhelms him by its magnitude, by the splendour with which it invests the Divine character, and the sense of his personal unworthiness to be entrusted with it. We utterly disbelieve that any later Christian writer could or would have personated the apostle and mimicked his tone and sentiments in regard to his vocation, in the way that the “critical” hypothesis assumes. The criterion of Erasmus is decisive: _Nemo potest Paulinum pectus effingere._ St Paul’s doctrine of _the cross_ is admittedly his specific theological note. In the shameful sacrificial death of Jesus Christ he saw the instrument of man’s release from the curse of the broken law;[4] and through this knowledge the cross which was the “scandal” of Saul the Pharisee, had become Paul’s glory and its proclamation the business of his life. It is this doctrine, in its original strength and fulness, which lies behind such sentences as those of chapter i. 7, ii. 13, and v. 2: “We have redemption through His blood, the forgiveness of our trespasses--brought nigh in the blood of Christ--an offering and sacrifice to God for an odour of sweet smell.” Another mark of the apostle’s hand, his specific spiritual note, we find in the _mysticism_ that pervades the epistle and forms, in fact, its substance. “I live no longer: Christ lives in me.” “He that is joined to the Lord is one spirit.”[5] In these sentences of the earlier letters we discover the spring of St Paul’s theology, lying in his own experience--_the sense of personal union through the Spirit with Christ Jesus_. This was the deepest fact of Paul’s consciousness. Here it meets us at every turn. More than twenty times the phrase “in Christ” or its equivalents recur, applied to Christian acts or states. It is enough to refer to chapter iii. 17, “that the Christ may make His dwelling in your hearts through faith,” to show how profoundly this mysterious relationship is realized in this letter. No other New Testament writer conceived the idea in Paul’s way, nor has any subsequent writer of whom we know made the like constant and original use of it. It was the habit of the apostle’s mind, the index of his innermost life. Kindred to this, and hardly less conspicuous, is his conception of “God in Christ” (2 Cor. v. 19) saving and operating upon men, who, as we read here, “chose us in Christ before the world’s foundation--forgave us in Him--made us in Him to sit together in the heavenly places--formed us in Christ Jesus for good works.”