TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 2:4–10. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle begins his account of the glorious change that was wrought in them by converting grace, where observe,
I.By whom, and in what manner, it was brought about and effected.
1.Negatively: Not of yourselves, Eph 2:8. Our faith, our conversion, and our eternal salvation, are not the mere product of any natural abilities, nor of any merit of our own: Not of works, lest any man should boast, Eph 2:9. These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who glories must not glory in himself, but in the Lord. There is no room for any man's boasting of his own abilities and power; or as though he had done any thing that might deserve such immense favours from God.
2.Positively: But God, who is rich in mercy, etc., Eph 2:4. God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. Observe, God's eternal love or good-will towards his creatures is the fountain whence all his mercies vouch-safed to us proceed; and that love of God is great love, and that mercy of his is rich mercy, inexpressibly great and inexhaustibly rich. And then by grace you are saved (Eph 2:5), and by grace are you saved through faith - it is the gift of God, Eph 2:8. Note, Every converted sinner is a saved sinner. Such are delivered from sin and wrath; they are brought into a state of salvation, and have a right given them by grace to eternal happiness. The grace that saves them is the free undeserved goodness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith and that salvation on which it has so great an influence are the gift of God. The great objects of faith are made known by divine revelation, and made credible by the testimony and evidence which God hath given us; and that we believe to salvation and obtain salvation through faith is entirely owing to divine assistance and grace; God has ordered all so that the whole shall appear to be of grace. Observe,
II.Wherein this change consists, in several particulars, answering to the misery of our natural state, some of which are enumerated in this section, and others are mentioned below.
1.We who were dead are quickened (Eph 2:5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul. Observe, A regenerate sinner becomes a living soul: he lives a life of sanctification, being born of God; and he lives in the sense of the law, being delivered from the guilt of sin by pardoning and justifying grace. He hath quickened us together with Christ. Our spiritual life results from our union with Christ; it is in him that we live: Because I live, you shall live also.
2.We who were buried are raised up, Eph 2:6. What remains yet to be done is here spoken of as though it were already past, though indeed we are raised up in virtue of our union with him whom God hath raised from the dead. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common head; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted head and forerunner. - And made us sit together in heavenly places in Christ Jesus. This may be understood in another sense. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above the world; the world is as nothing to them, compared with what it has been, and compared with what the other world is. Saints are not only Christ's freemen, but they are assessors with him; by the assistance of his grace they have ascended with him above this world to converse with another, and they live in the constant expectation of it. They are not only servants to the best of masters in the best work, but they are exalted to reign with him; they sit upon the throne with Christ, as he has sat down with his Father on his throne.
III.Observe what is the great design and aim of God in producing and effecting this change: And this,
1.With respect to others: That in the ages to come he might show, etc. (Eph 2:7), that he might give a specimen and proof of his great goodness and mercy, for the encouragement of sinners in future time. Observe, The goodness of God in converting and saving sinners heretofore is a proper encouragement to others in after-time to hope in his grace and mercy, and to apply themselves to these. God having this in his design, poor sinners should take great encouragement from it. And what may we not hope for from such grace and kindness, from riches of grace, to which this change is owing? Through Christ Jesus, by and through whom God conveys all his favour and blessings to us.
2.With respect to the regenerated sinners themselves: For we are his workmanship, created in Christ Jesus unto good works, etc., Eph 2:10. It appears that all is of grace, because all our spiritual advantages are from God. We are his workmanship; he means in respect of the new creation; not only as men, but as saints. The new man is a new creature; and God is its Creator. It is a new birth, and we are born or begotten of his will. In Christ Jesus, that is, on the account of what he has done and suffered, and by the influence and operation of his blessed Spirit. Unto good works, etc. The apostle having before ascribed this change to divine grace in exclusion of works, lest he should seem thereby to discourage good works, he here observes that though the change is to be ascribed to nothing of that nature (for we are the workmanship of God), yet God, in his new creation, has designed and prepared us for good works: Created unto good works, with a design that we should be fruitful in them. Wherever God by his grace implants good principles, they are intended to be for good works. Which God hath before ordained, that is, decreed and appointed. Or, the words may be read, To which God hath before prepared us, that is, by blessing us with the knowledge of his will, and with the assistance of his Holy Spirit; and by producing such a change in us. That we should walk in them, or glorify God by an exemplary conversation and by our perseverance in holiness.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
What Paul is saying then is: If you believe that Christ is risen from the dead, believe also that you too have risen with him. If you believe that he sits at the Father’s right hand in heaven, believe that your place too is amid not earthly but heavenly things.
He did not make us deserving, since we did not receive these things by our own merit but by the grace and goodness of God.… But all this, as he often asserts and I insist, is in Christ. For in him is the whole mystery of the resurrection, both ours and of all others.
"He raised us up with Him and made us sit with Him." Beholdest thou the glory of His inheritance? That "He hath raised us up together," is plain. But that He "hath made us sit with Him in the heavenly places in Christ Jesus," how does this hold? It holds as truly, as that He hath raised us together. For as yet no one is actually raised, excepting that inasmuch as the Head hath risen, we also are raised, just as in the history, when Jacob did obeisance, his wife also did obeisance to Joseph. And so in the same way "hath He also made us to sit with Him." For since the Head sitteth, the body sitteth also with it, and therefore he adds "in Christ Jesus." Or again, if it means, not this, it means that by the layer of Baptism He hath "raised us up with Him." How then in that case hath He made "us to sit with Him?" Because, saith he, "if we suffer we shall also reign with Him," if we be dead with Him we shall also live with Him. Truly there is need of the Spirit and of revelation, in order to understand the depth of these mysteries.
Above he said that God raised Christ from the dead and seated him at his right hand.… Some may ask how God who has saved us and raised us with him has also made us sit with Christ. A simple response would be indeed that, in the light of God’s foreknowledge, Paul is speaking of what is to come as though it had already been done.… One who understands the resurrection and the kingdom of Christ spiritually does not scruple to say that the saints already sit and reign with Christ! Just as a person may become truly holy even in the flesh, when he lives in the flesh and has his conversation in heaven, when he walks on earth and, ceasing to be flesh, is wholly converted into spirit, so he also is seated in heaven with Christ. For indeed “the kingdom of God is within us.”
How abundant is his grace and how multi-faceted is the glory in which God has caused us to be seated and reign with Christ, after freeing us from the tribulations of the age! This is shown above all by the fact that in the ages to come he will shed his glory upon us in the sight not of some but of all rational creatures.… But an attentive reader might inquire: “Are you saying then that the human arena is greater than the angels and all the heavenly powers?” No.… Some might conceivably argue that “he made us sit with him in heavenly places” refers not to the good angels but to the bad angels, the banished angels and the prince of this world, and Lucifer who rises in the morning, over whom the saints will be enthroned with Christ.… But a better argument will translate [the reference to Christ’s grace] as meaning that we are saved not by our own merit but by his grace and that it is a proof of greater goodness to die for sinners rather than for the just.
If Christ the Lord did not share our human nature, he would have been falsely called our firstfruits. If so, his bodily nature was not raised from the dead and did not receive its seat at the right hand in heaven. And if none of this occurred how can it be said that God has raised us and seated us with Christ, that is, if we have nothing by nature that belongs to him?
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Summary
Ephesians 2:6 profoundly declares the believer's present spiritual reality: through God's immense grace and power, believers are not only made alive with Christ but are also raised and seated with Him in the heavenly realms. This verse emphasizes a corporate identification with Christ's finished work of resurrection and ascension, establishing the believer's exalted position and secure identity as a co-heir with Him, even while still living on earth. It is a declaration of divine initiative, solidifying the profound union between Christ and His church.
Context
Literary Context
Ephesians 2:6 is a climactic statement in Paul's exposition of God's saving work, building directly upon the preceding verses. Paul begins chapter 2 by starkly contrasting humanity's former state of spiritual death, being "dead in trespasses and sins" (Ephesians 2:1), with God's rich mercy and great love. Verse 5 declares that God "hath quickened us together with Christ," making us "alive together with Christ" (Ephesians 2:5). Verse 6 then elevates this truth further, asserting that this spiritual quickening extends to a co-resurrection and co-enthronement with Christ. This progression from death to life, and then to an exalted position, underscores the totality and completeness of God's salvation, which is entirely "by grace" (Ephesians 2:5). The entire chapter, and indeed the letter, is saturated with the theme of God's sovereign initiative in salvation, culminating in the unity of Jew and Gentile in Christ.
Historical & Cultural Context
The letter to the Ephesians was written by Paul during his imprisonment, likely from Rome (c. A.D. 60-62). Ephesus was a prominent city in Asia Minor, a hub of Roman administration, commerce, and pagan worship, particularly devoted to the goddess Artemis. The early church in Ephesus comprised both Jewish and Gentile converts, and a significant theme in the letter is the breaking down of the "middle wall of partition" (Ephesians 2:14) between these groups, uniting them "in Christ." The concept of "heavenly places" (ἐν τοῖς ἐπουρανίοις) would have resonated in a culture where power and authority were often associated with earthly rulers and divine beings. Paul's declaration that believers are seated in these "heavenly places" with Christ would have been a radical assertion, elevating their status far above any earthly or pagan authority, and grounding their identity not in their former ethnic or religious affiliations but in their shared union with the exalted Lord.
Key Themes
This verse powerfully contributes to several overarching themes in Ephesians. Firstly, it underscores the Union with Christ, presenting the believer's resurrection and ascension as already accomplished in Him. Our destiny is inextricably linked to His, meaning that when Christ was raised and seated at the Father's right hand, believers were spiritually raised and seated with Him. Secondly, it highlights a Present Spiritual Reality. While believers still live on earth, this verse declares a present, established position in the spiritual realm. Our true identity and citizenship are already secured in "heavenly places," even as we await the physical fulfillment of Christ's return (Philippians 3:20). Thirdly, the actions "hath raised us up" and "made us sit" clearly attribute this incredible status entirely to Divine Initiative and Grace. It is not something we earn or achieve, but a gift freely bestowed through Christ's work, reinforcing the theme of salvation by grace through faith (Ephesians 2:8-9). Finally, the repeated use of "us together" emphasizes the Corporate Identity of believers, highlighting that this is a shared experience for all, Jew and Gentile alike, pointing to the unity of the body of Christ where all members participate equally in this exalted position.
Exposition and Analysis
Key Word Analysis
From the verb synegeírō, meaning "to rouse (from death) in company with, i.e. (figuratively) to revivify (spiritually) in resemblance to." This word emphasizes a co-resurrection, indicating that believers, who were spiritually dead, have been made alive and raised to new life with Christ. It signifies a shared experience of Christ's triumph over death, not merely as an example but as a spiritual reality in which believers participate.
From the verb synkathízō, meaning "to give (or take) a seat in company with." This powerful verb denotes a co-enthronement, signifying that believers are not only raised with Christ but also share in His exalted position of authority and rest. It implies a present spiritual participation in Christ's reign at the right hand of God, a position of honor and power.
From the adjective epouránios, meaning "above the sky; celestial, (in) heaven(-ly), high." This term, used five times in Ephesians, refers not to a physical location in the sky but to the spiritual realm, the sphere of God's divine activity, authority, and blessing. It is the realm where Christ now reigns supremely, and where believers, by identification with Him, also possess a secure standing and spiritual authority.
Verse Breakdown
"And hath raised [us] up together"
This clause highlights God's sovereign action (implied by "hath raised") in bringing believers from spiritual death to life, in union with Christ's resurrection. The word "together" (syn-) is crucial, emphasizing that this raising is not an individual, isolated event but a corporate experience inextricably linked to Christ's own victory over death. It signifies a radical spiritual transformation and a new, vital connection to the risen Lord.
"and made [us] sit together"
This continues the theme of corporate identification, asserting that God has not only raised believers but has also granted them a shared position of authority and rest with Christ. Just as Christ ascended and was seated at the Father's right hand, believers are spiritually co-enthroned with Him. This signifies a completed work, a secure and exalted status that is already a present reality, though its full physical manifestation awaits.
"in heavenly [places]"
This phrase specifies the sphere or realm where this co-enthronement takes place. "Heavenly places" refers to the spiritual dimension where God's power and authority reside. It is the realm of divine activity, spiritual blessings, and ultimate authority, distinct from the earthly realm yet impacting it. This indicates that the believer's true identity, citizenship, and spiritual standing are rooted in this divine, exalted sphere.
"in Christ Jesus"
This concluding phrase is the foundational and all-encompassing reality for the entire verse. The believer's co-resurrection and co-enthronement in heavenly places are not separate achievements but are entirely dependent upon and realized in union with Christ Jesus. He is the sphere, the source, and the guarantee of this exalted status. Our position is derivative of His, highlighting His centrality to all aspects of salvation and spiritual identity.
Literary Devices
Ephesians 2:6 employs several powerful literary devices to convey its profound theological truth. The most prominent is Metaphor, where the physical actions of "raising up" and "sitting" are used metaphorically to describe a spiritual reality. Believers are not physically raised from the grave or literally seated on a throne in heaven at this moment, but these images powerfully convey their spiritual identification with Christ's triumph over death and His exaltation to divine authority. The phrase "heavenly places" functions as Symbolism, representing the spiritual realm of God's authority and activity, rather than a literal geographical location. Furthermore, the repeated use of the prefix syn- (meaning "with" or "together with") in the Greek verbs synegeírō ("raised up together") and synkathízō ("made us sit together") creates a strong sense of Corporate Language or Unity, emphasizing the inseparable solidarity between Christ and all believers. This linguistic detail underscores that Christ's victory is the believer's victory, and His exalted position is their shared position. Finally, the use of the past tense ("hath raised," "made sit") indicates a Completed Action with present and ongoing effects, signifying that this spiritual reality is a fait accompli, already secured by God's grace.
Theological and Thematic Connections
Ephesians 2:6 presents a radical theological truth: the believer's present spiritual identification with Christ's resurrection and ascension. This is not merely a future hope but a current reality, an "already" aspect of Christian eschatology. By God's grace, believers are not just forgiven sinners, but co-participants in Christ's triumph, sharing in His authority and exalted position. This truth elevates the believer's identity, providing a secure foundation that transcends earthly circumstances and empowers them to live from a position of victory. It underscores that salvation is a comprehensive work of God, encompassing not only deliverance from sin but also elevation to a new, glorious status in Christ. This union with the exalted Christ means believers are spiritually positioned above all earthly powers and principalities, reflecting the ultimate authority of their Head.
Reflection and Application
Understanding Ephesians 2:6 has profound implications for a believer's daily life, shifting our perspective from earthly limitations to heavenly realities. If we are truly raised and seated with Christ in heavenly places, our identity is no longer primarily defined by our past failures, present struggles, or societal labels, but by our secure and exalted position in Him. This truth should instill immense confidence and peace, knowing that our spiritual standing is eternal and unshakeable, secured by God's finished work. It calls us to live "from above," allowing our heavenly citizenship to inform our earthly priorities, decisions, and interactions. This perspective empowers us to face challenges with resilience, knowing that we operate from a position of Christ's victory, not striving for it. It also cultivates profound humility and overflowing gratitude, recognizing that this incredible privilege is entirely a gift of God's grace, not something earned. Embracing this reality transforms our worship, prayer life, and engagement with the world, as we live as ambassadors of a heavenly kingdom, demonstrating the power and love of the One who has seated us with Him.
Questions for Reflection
FAQ
Does "heavenly places" mean we're already in heaven, or that we bypass earthly life?
"Heavenly places" (Greek: en tois epouraniois) in Ephesians 2:6 does not mean believers are physically transported to heaven or that they bypass their earthly existence. Instead, it refers to a spiritual realm or sphere of divine activity and authority. It signifies a present spiritual reality and position. While our physical bodies remain on earth, our spiritual identity, authority, and citizenship are already established in the exalted realm where Christ reigns. It speaks to our secure standing and access to God's power, even as we live out our faith in the world. This concept highlights the "already, but not yet" tension of Christian eschatology: we already possess this spiritual reality, but its full physical manifestation awaits Christ's return.
How can we be "seated" with Christ if we are still living on earth and facing struggles?
Being "made us sit together" with Christ is a spiritual reality, not a physical one in this present age. It signifies a position of rest, authority, and completed work that believers share in Christ Jesus. Just as Christ, having completed His work on the cross, is now seated at the right hand of God, believers are spiritually identified with His finished work and His exalted status. This means our spiritual battle is not for victory, but from victory. While we still experience earthly struggles and spiritual warfare (Ephesians 6:12), our ultimate position of authority and security is already established in Christ. This truth provides a foundation of peace and confidence, knowing that our ultimate destiny is secure and our spiritual standing is unshakeable.
Christ-Centered Fulfillment
Ephesians 2:6 finds its ultimate fulfillment and meaning entirely in Christ Jesus. Our co-resurrection and co-enthronement are not independent achievements but are wholly derivative of Christ's own finished work. He is the firstfruits of the resurrection (1 Corinthians 15:20), and His ascension to the right hand of God is the ultimate display of His triumph and authority (Philippians 2:9-11). Because we are "in Christ," His victory becomes our victory, His position our position. He is our representative, our Head, and our life. It is His death that paid our penalty, His resurrection that conquered death for us, and His ascension that secured our place in the heavenly courts. Our ability to approach God's throne with confidence (Hebrews 4:16) is solely because Christ, our Great High Priest, is already seated there (Hebrews 4:14). Thus, Ephesians 2:6 is a profound declaration that the believer's exalted status is a direct result of Christ's complete and victorious work, making Him the glorious center of our salvation and our eternal hope.