one having its own direction, ek moving "out", eis moving "into" and the like. Kata in its

two modes represents either a movement that is vertical, "down" when used with the

genitive, and horizontal "along" when used with the accusative. Whatever is the subject

under consideration if it be in the accusative, kata is conceived as going "along" with it,

hence the term "according to". Kata occurs twenty-four times in Ephesians, always with

the accusative. The following are the occurrences in the first chapter of Ephesians, and

this horizontal movement "going along with" should be supplied mentally as each

passage is considered.

It will be seen that where it is used of God, kata is associated with pleasure, purpose

and power, or the riches of His grace, and in two passages it is further allied with "work".

In the first case God is represented as One Who worketh all things according to the

counsel of His own will, in the other the great power to usward who believe is said to be

according to the working of His mighty power. We can therefore only hope to receive an

answer to the prayer "what is . . . . . the power to usward . . . . ." when we know with

what it is in "accord". There is in this passage a multiplying of terms that denote power.

Dunamis, power, miracle, dynamic; energeia, energy, inworking; kratos, strength, in the

sense of ability to hold fast, and ischus, strength in its prevailing power. All these terms

are focused upon one tremendous event, the resurrection of Christ. When the Scripture

speaks of the great act of Creation, both power and wisdom are ascribed to God, but no

such combination of these terms for strength is used as is used of the resurrection. In

creation "He spake", it was "done". When He commanded it stood fast, but resurrection

is in another realm. Sin, redemption, righteousness, moral evil and spiritual antagonism

call for power beyond that demanded by creation. This power is defined as that which

He "wrought in Christ when He raised Him from the dead, and set Him at His own

right hand in the heavenly places far above all . . . . ." (Eph. 1: 20, 21). It will be seen that

even "resurrection" does not complete the statement.  It is resurrection, ascension,

seating, pre-eminence and fullness (Eph. 1: 19-23) that necessitates such a display of

mighty power. When it is realized that what has been written in these verses is to reveal

the kind of power "that is to usward who believe", the mind falters in its attempt to

comprehend either the wonder of the gift or the marvel of the power that is at our

disposal. Paul himself realized something of this mighty enabling. Speaking of the

ministry which he had received as the prisoner of Jesus Christ for us Gentiles, he said:

Here, as in Eph. 1: 19, 20, we have energeia and dunamis, and not only so, there is a

reference to "principalities and powers in heavenly places", not this time subjected

beneath the feet of the Saviour, but learning through the Church the manifold wisdom of