Ephesians 2:6
And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
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2:1-10 Sin is the death of the soul. A man dead in trespasses and sins has no desire for spiritual pleasures. When we look upon a corpse, it gives an awful feeling. A never-dying spirit is now fled, and has left nothing but the ruins of a man. But if we viewed things aright, we should be far more affected by the thought of a dead soul, a lost, fallen spirit. A state of sin is a state of conformity to this world. Wicked men are slaves to Satan. Satan is the author of that proud, carnal disposition which there is in ungodly men; he rules in the hearts of men. From Scripture it is clear, that whether men have been most prone to sensual or to spiritual wickedness, all men, being naturally children of disobedience, are also by nature children of wrath. What reason have sinners, then, to seek earnestly for that grace which will make them, of children of wrath, children of God and heirs of glory! God's eternal love or good-will toward his creatures, is the fountain whence all his mercies flow to us; and that love of God is great love, and that mercy is rich mercy. And every converted sinner is a saved sinner; delivered from sin and wrath. The grace that saves is the free, undeserved goodness and favour of God; and he saves, not by the works of the law, but through faith in Christ Jesus. Grace in the soul is a new life in the soul. A regenerated sinner becomes a living soul; he lives a life of holiness, being born of God: he lives, being delivered from the guilt of sin, by pardoning and justifying grace. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above this world, by Christ's grace. The goodness of God in converting and saving sinners heretofore, encourages others in after-time, to hope in his grace and mercy. Our faith, our conversion, and our eternal salvation, are not of works, lest any man should boast. These things are not brought to pass by any thing done by us, therefore all boasting is shut out. All is the free gift of God, and the effect of being quickened by his power. It was his purpose, to which he prepared us, by blessing us with the knowledge of his will, and his Holy Spirit producing such a change in us, that we should glorify God by our good conversation, and perseverance in holiness. None can from Scripture abuse this doctrine, or accuse it of any tendency to evil. All who do so, are without excuse.And hath raised us up together - That is, we are raised from the death of sin to the life of religion, in connection with the resurrection of Jesus, and in virtue of that. So close is the connection between him and his people, that his resurrection made theirs certain; compare Colossians 2:12; notes, Romans 6:5.

And made us sit together - Together with him. That is, we share his honors. So close is our connection with him, that we shall partake of his glory, and in some measure do now; compare the Matthew 19:28, note, and Romans 8:17, note.

In heavenly places - see the notes at Ephesians 1:3. The meaning is, that he has gone to the heavenly world as our Head and Representative. His entrance there is a pledge that we shall also enter there. Even here we have the anticipation of glory, and are admitted to exalted honors, as if we sat in heavenly places, in virtue of our connection with him.

In Christ Jesus - It is in connection with him that we are thus exalted, and thus filled with joy and peace. The meaning of the whole is," We are united to Christ. We die with him, and live with him. We share his sufferings, and we share his joys. We become dead to the world in virtue of his death; we become alive unto God in virtue of his resurrection. On earth we are exalted to honor, peace, and hope, in virtue of his resurrection; in heaven we shall share his, glory and partake of his triumphs."

6. raised us up together—with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins.

made us sit together—with Christ, namely, in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of (Php 3:20, 21). He does not say, "on the right hand of God"; a prerogative reserved to Christ peculiarly; though they shall share His throne (Re 3:21).

in Christ Jesus—Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used.

And hath raised us up together; either this may be understood of a further degree of spiritual life in the progress of sanctification vouchsafed to believers in this world; or rather, of the resurrection of the body, which is said to be raised together with Christ, because it is to be raised by the same power that raised him up, and by virtue of his resurrection, in which we have fellowship with him, as being united to him.

And made us sit together in heavenly places in Christ Jesus, as our Head, and representative. Our spiritual enlivening {Ephesians 2:5} we have not only fundamentally in Christ when restored to life, but actually begun in ourselves in our effectual calling; but the resurrection of our bodies, and our sitting in heaven, we have not as yet actually fulfilled in ourselves, yet have it in Christ our Head, who rose for us and we in him, and sits in heaven for us, and we in him may be said to sit there too, by reason of our union with him, and being members of him.

And hath raised us up together,.... Which refers either to a spiritual resurrection, to a resurrection from a death in sin, to a spiritual life; and which is the effect of almighty power, and of rich grace and mercy; and in which Christ is concerned: he is the efficient cause of it, he raises the dead in this sense, and quickens whom he will; and his resurrection is the virtual cause of it; and also the exemplar, between which there is a great likeness; both bear the same name; both are a declaration of sonship; and both the first step to glory in Christ and in his people; and both are instances of the exceeding greatness of God's power: or it may refer to a corporeal resurrection, said to be already, because it is in faith and hope, and because of the certainty of it; and to be together with Christ, because of the conformity of it to his resurrection, and to the influence of which it is owing; and chiefly because that when Christ rose from the dead, all his people rose in him, and with him, as their head and representative, he being the firstfruits of them that slept; so called, in allusion to the firstfruits of the harvest under the law, which represented and sanctified the whole:

and made us sit together in heavenly places in Christ Jesus: Christ is entered into heaven as the forerunner, to take possession of it for his people, in their name; and to prepare mansions of glory for them, and in these they sit; which imports honour, pleasure, rest from labour and weariness, and safety and security: and what adds to the happiness of this is, that it is together with all the saints, and with Christ himself; and in these they are made to sit already; which is so said, because of the certainty of it, for the same glory Christ has, they shall have; and because of their right to such a blessing; and chiefly because Christ their head is set down therein, who sustains their persons, bears their names on his heart, and represents them.

And hath raised us up {g} together, and made us sit together in heavenly places in Christ Jesus:

(g) That is, as he adds afterwards, in Christ, for as yet this is not fulfilled in us, but only in our head by whose Spirit we have begun to die to sin, and live to God, until that work is fully brought to an end. And yet the hope is certain, for we are as sure of that which we look for, as we are of that which we have already received.

Ephesians 2:6. After the making alive of Christ in the grave followed His resurrection, with which Paul regards that of believers as likewise accomplished. Hence: καὶ συνήγειρε, which in like manner is not to be taken in the spiritual sense (“to make them enter upon the new life of grace,” Rückert); but see on Ephesians 2:5. With strange inconsistency several expositors, such as Menochius, Zanchius, Boyd, Estius, Grotius, although taking συνεζωοπ. metaphorically, nevertheless have taken this συνήγειρε (as well as the element that follows) in a literal sense, and mentally supplied nempe spe, or the like.

καὶ συνεκάθισεν ἐν τοῖς ἐπουρ.] and has given to us joint-seat in the heavenly regions (comp. Ephesians 1:20), so that we have part (see on 1 Corinthians 6:2) in the dominion of the Exalted One (2 Timothy 2:12); which Paul likewise sees as already accomplished[143] with the installing of Christ at the right hand of God; hence, there was no need at all for supplying the thought jure et virtute spirituali (Bengel), or for a transference of the matter to the praescientia Dei (Jerome), and other such expedients.

ἐν Χριστῷ Ἰησοῦ] belongs to ΣΥΝΉΓΕΙΡΕ and ΣΥΝΕΚΆΘΙΣΕΝ ἘΝ ΤΟῖς ἘΠΟΥΡΑΝ., so that what was expressed in the case of ΣΥΝΕΖΩΟΠ. by (ΣΥΝ) Τῷ ΧΡΙΣΤῷ, is here expressed, in yet more exact conception of the relation, by (ΣΥΝ) ἘΝ ΧΡΙΣΤῷ (jointly in Christ). Inasmuch, namely, as God raised and exalted Christ (ἐν Χριστῷ), He has raised and exalted us with Him. ἘΝ ΧΡΙΣΤῷ accordingly is by no means intended to denote the ΣΥΓΚΑΘΊΖΕΙΝ as figurative (Olshausen).

On ἘΝ ΤΟῖς ἘΠΟΥΡΑΝ. (see on Ephesians 1:3) Bengel, we may add (comp. already Estius), aptly remarks: “non dicit in dextra; Christo sua manet excellentia.” The transitive συγκαθίζειν is not elsewhere preserved.

[143] Explanations in the spiritual sense. Calixtus: “Ea nobis dedit dona, quae civibus coelorum propria sunt.” Rosenmüller: “Summa felicitate nos ornavit, quasi jam in coelo essemus recepti.” Rückert and Bleek remind us of the πολίτευμα of Christians, which is in heaven (Php 3:20; comp. Colossians 3:1 ff.). Meier: “Exaltation into a celestially enlightened, pure and holy, state of life.” Matthies: “The spiritual kingdom of heaven or of God.” Olshausen: “The awakening of the heavenly consciousness.” Koppe remarks superficially and with hesitation: “Nobis quidem in omnibus his ζωοποιεῖσθαι, ἐγείρεσθαι, καθίζειν ἐν ἐπουρ. nihil inesse videtur nisi summae et universae felicitatis, qua Christiani vel jam fruuntur, vel olim magis etiam fruituri sunt, descriptio.” According to Baumgarten-Crusius, there is expressed “exaltation into a purely spiritual heaven-like state.” De Wette takes συνεζωοπ. of the deliverance out of the misery of sin, συνήγειρε of regeneration and, at the same time, of the resurrection of the body guaranteed in the spiritual life, and συνεκάθισεν κ.τ.λ. of the hope of the eternal δόξα. Schenkel interprets it of the presentiment of the future glory.

Ephesians 2:6. καὶ συνήγειρεν: and raised us with Him. That is, to life now, in a present spiritual renewal. The συνήγειρεν expresses the definite idea of resurrection, and primarily that of the physical resurrection. The introduction of this term and the following makes it not improbable that both ideas, that of the present moral resurrection and that of the future bodily resurrection, were in Paul’s mind, and that he did not sharply distinguish between them, but thought of them as one great gift of life.—καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις: and seated us (or, enthroned us) with Him in the heavenlies. Made us sharers with Him in dignity and dominion, so that even now, and in foretaste of our future exaltation, our life and thought are raised to the heavenlies where He reigns. But as Bengel notices, Paul pauses here and does not add the ἐν δεξιᾷ αὐτοῦ which is said of Christ in Ephesians 1:20ἐν Χριστῷ Ἰησοῦ: in Christ Jesus. Not the συνεκάθισεν only, but the whole statement is qualified by this. This quickening, this resurrection, this seating of us with Him take effect in so far as we are in Him as our Representative, having our life and our completeness in our Head.

6. and hath raised us up together, &c.] Better, did raise, &c.—The radical idea of new life is here put into more detail, as a resurrection and ascension; the special form of the Lord’s Revival.—“Together:”—the Gr. grammar allows this to refer to either (1) union with the Church, or (2) union with the Lord; (1) “as a united company,” or (2) “as united to Him.” And the words just below “in Him,” not “with Him,” may seem to favour the former. But the previous verse, and Colossians 2:12; Colossians 3:1; are strongly for the reference to Christ. His resurrection and ascension are the basis of the spiritual (as well as future bodily) resurrection and ascension of His Church.

made us sit together, &c.] Our great Representative is there, “sitting at the right hand of God” (Colossians 3:1). We, as “in Him,” vitally united to Him, are there also, in the sense of a supreme acceptance and welcome by the Eternal Father, and of the sure prospect of heavenly “glorification together [with Christ]” (Romans 8:17).

in heavenly places] See on Ephesians 1:3.

Ephesians 2:6. Συνεκάθισεν, made us sit together) Believers are already spiritually raised; they will be raised in the body; and to each of the two resurrections the sitting in heavenly places corresponds. They are not, indeed, present in heaven in the body, but they are so in point of right, and virtually in the spirit, and they have individually a seat expressly assigned to them, which is to be taken possession of at the proper time. They are for a while hidden in God; Colossians 3:3.—ἐν τοῖς ἐπουρανίοις, in the heavenlies) He does not say, on the right hand. To Christ this is left as His own peculiar pre-eminence [prerogative].—Χριστῷ Ἰησοῦ, in Christ Jesus) In this sublime discourse, especially, Paul calls Him Christ Jesus; oftener on other occasions, Jesus Christ.

Verse 6. - And hath raised us up with him (comp. Philippians 3:10); so that we no longer walk "according to the course of this world," but according to the life of Christ; we walk "in newness of life." And seated us with him in the heavenly places in Christ Jesus. As God placed Jesus at his right hand in heaven, so he has placed his people with him in heavenly places; i.e. places where the privileges of heaven are dispensed, where the air of heaven is breathed, where the fellowship and the enjoyment of heaven are known, where an elevation of spirit is experienced as if heaven were begun. Such was the case of the three disciples on the Mount of Transfiguration; of the two on the way to Emmaus, when their heart burned within them; of the beloved disciple when he was "in the Spirit on the Lord's day;" of many at the Holy Supper, or in fervent communion with brother and sister believers, when they seem at the very gate of heaven. This is sometimes the experience at conversion, but the vividness of the feeling does not always abide. The repetition of "in Christ Jesus" in this connection emphasizes the fact that this gracious proceeding of God towards us is in immediate connection with the work and person of Christ. It is as being one with Christ Jesus that all this raising up comes to us. Ephesians 2:6Raised us up

Compare Romans 6:5.

Made us sit together (συνεκάθισεν)

Compare set Him, Ephesians 1:20. Together is ambiguous. Render with Him, as Rev. "Even now we sit there in Him, and shall sit with Him in the end" (Andrews, cited by Ellicott). Compare Romans 8:30; Revelation 3:21. Meyer renders hath given us joint seat.

In Christ Jesus

Connect with raised up, made us sit, and in heavenly places. Resurrection, enthronement, heaven, all are in Christ.

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