Eph 1:20, 2:6, 3:10, 6:12 | JFB | STEP | 20. in Christ —as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual [ALFORD ]. when he raised him —"in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter ( ). The Son, too, as God (though not as man), had a share in raising His own human body ( ). Also the Holy Spirit ( ). set him — Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand ( ). at his own right hand — ( ). Where He remains till all His enemies have been put under His feet ( ). Being appointed to "rule in the midst of His enemies" during their rebellion ( ), He shall resign His commission after their subjection [PEARSON ] ( ). in the heavenly places — ( ). As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be ( ).

Ephesians 1:20

20. in Christ—as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual [ALFORD].

when he raised him—"in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Ro 6:8-11; 8:11). The Son, too, as God (though not as man), had a share in raising His own human body (Joh 2:19; 10:17, 18). Also the Holy Spirit (Ro 1:4; 1Pe 3:18).

set him —Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (Heb 1:13).

at his own right hand— (Ps 110:1). Where He remains till all His enemies have been put under His feet (1Co 15:24). Being appointed to "rule in the midst of His enemies" during their rebellion (Ps 110:2), He shall resign His commission after their subjection [PEARSON] (Mr 16:19; Heb 1:3; 10:12).

in the heavenly places— (Eph 1:3). As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (Joh 14:3).

Ephesians 2:6

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.

Ephesians 3:10

10. The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden.

now—first: opposed to "hidden from the beginning of the world" (Eph 3:5).

unto the principalities and—Greek adds "the"

powers—unto the various orders of good angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy (1Ti 3:16; 1Pe 1:12). Secondarily, God's wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, namely, the air (compare Eph 2:2 with Eph 6:12); "known" to their dismay (1Co 15:24; Col 2:15).

might be known—Translate, "may be known."

by the church—"by means of," or "through the Church," which is the "theater" for the display of God's manifold wisdom (Lu 15:10; 1Co 4:9): "a spectacle (Greek, 'theater') to angels." Hence, angels are but our "fellow servants" (Re 19:10).

manifold wisdom—though essentially one, as Christ is one, yet varying the economy in respect to places, times, and persons (Isa 55:8, 9; Heb 1:1). Compare 1Pe 4:10, "stewards of the manifold grace of God." Man cannot understand aright its single acts till he can survey them as a connected whole (1Co 13:12). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end.

Ephesians 6:12

12. Greek, "For our wrestling ('the wrestling' in which we are engaged) is not against flesh," &c. Flesh and blood foes are Satan's mere tools, the real foe lurking behind them is Satan himself, with whom our conflict is. "Wrestling" implies that it is a hand-to-hand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with GOD in irresistible prayer like Jacob (Ge 32:24-29; Ho 12:4). Translate, "The principalities . . . the powers" (Eph 1:21; Col 1:16; see on Eph 3:10). The same grades of powers are specified in the case of the demons here, as in that of angels there (compare Ro 8:38; 1Co 15:24; Col 2:15). The Ephesians had practiced sorcery (Ac 19:19), so that he appropriately treats of evil spirits in addressing them. The more clearly any book of Scripture, as this, treats of the economy of the kingdom of light, the more clearly does it set forth the kingdom of darkness. Hence, nowhere does the satanic kingdom come more clearly into view than in the Gospels which treat of Christ, the true Light.

rulers of the darkness of this world—Greek, "age" or "course of the world." But the oldest manuscripts omit "of world." Translate, "Against the world rulers of this (present) darkness" (Eph 2:2; 5:8; Lu 22:53; Col 1:13). On Satan and his demons being "world rulers," compare Joh 12:31; 14:30; 16:11; Lu 4:6; 2Co 4:4; 1Jo 5:19, Greek, "lieth in the wicked one." Though they be "world rulers," they are not the ruler of the universe; and their usurped rule of the world is soon to cease, when He shall "come whose right it is" (Eze 21:27). Two cases prove Satan not to be a mere subjective fancy: (1) Christ's temptation; (2) the entrance of demons into the swine (for these are incapable of such fancies). Satan tries to parody, or imitate in a perverted way, God's working (2Co 11:13, 14). So when God became incarnate, Satan, by his demons, took forcible possession of human bodies. Thus the demoniacally possessed were not peculiarly wicked, but miserable, and so fit subjects for Jesus' pity. Paul makes no mention of demoniacal possession, so that in the time he wrote, it seems to have ceased; it probably was restricted to the period of the Lord's incarnation, and of the foundation of His Church.

spiritual wickedness—rather as Greek, "The spiritual hosts of wickedness." As three of the clauses describe the power, so this fourth, the wickedness of our spiritual foes (Mt 12:45).

in high places—Greek, "heavenly places": in Eph 2:2, "the air," see on Eph 2:2. The alteration of expression to "in heavenly places," is in order to mark the higher range of their powers than ours, they having been, up to the ascension (Re 12:5, 9, 10), dwellers "in the heavenly places" (Job 1:7), and being now in the regions of the air which are called the heavens. Moreover, pride and presumption are the sins in heavenly places to which they tempt especially, being those by which they themselves fell from heavenly places (Isa 14:12-15). But believers have naught to fear, being "blessed with all spiritual blessings in the heavenly places" (Eph 1:3).