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Eph_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 Eph_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. Eph_1:20), so that we have part (see on 1Co_6:2) in the dominion of the Exalted One (2Ti_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 Eph_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. Col_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.