Vs.6, "and hath raised us up together and made us sit, together in heavenly places in Christ Jesus."
Vs.5, Paul, says God, "Öhath quickened us together with Christ,
(by grace you are saved.)"
The experiences which Paul refers to in verse six ("raised up
togetherÖ sit togetherÖ "With Christ") are the effects and evidences
of being quickened together with Christ.
In Christís death, divine justice was satisfied, and when satisfaction is attained it requires no more. Justice demands a victim, and the execution of the victim. Christ met these demands; He became His peoples substitute, and died in their room and stead. But it is not enough for the believer to say, "I am crucified with Christ," he must also be able to say, "nevertheless I live" (Gal. 2:20). It is not enough for Christ to go to the cross, and to the grave; while this would set aside our sins it would leave, us in the grave, nay, it would mean Satan had gained the victory. For God would be eternally shut out His own heaven. Perish the thought,
We (the elect) must not only be forgiven our sins, we must be
justified in order to enter the presence of God. Christ must not
only die, be buried He also must be raised from the dead, and enter
the presence of God, for us. Christ is the only man that never
sinned and God accepts the elect in Christ thus it is Paul says,
"who (Christ) was delivered for our offenses (not His), and was
raised again for our justification" (Rom. 4:25).
"And, hath raised us up together, and made us sit together in
heavenly places in Christ "Jesus."
In the divine counsel the believer is already seated with Christ in glory, in the mind of God we have arrived, and our position in Christ is absolute and eternally fixed. This is the view that in Christ is absolute and eternally fixed. This is the view that Paul presents in verse six, Godís point of view.
The word "together", is not so much a reference to our being, together with one another as it is to our being together with Christ. Being embody with Christ, exalted in glory, the thought. Is enough to stagger our imagination. Yet we miss t he whole point if we do not understand that, we can have this fellowship with Christ here and now. The believer, by virtue of his union with Christ, is a partaker of all that God has done for his only Son. It is no wonder that John said, "behold what manner of love the Father hath bestowed upon us, that we, should be called the sons of God." (I John 3:1), -
Vs. 7 "that in the ages to come he might show the exceeding riches of His grace in His kindness toward us through Jesus Christ."
"In the ages to comeÖ" this phrase refers to infinite duration or endlessness, but is inclusive of our pilgrimage in this present time. It has to do primarily with the eternal state beyond the curse of sin, when the "course of this world" is no more, and eternity manifests that grandeur of Godís grace which we in time beheld as it were through a glass darkly. It in way implies that we are not the objects of Godís grace and kindness now, but that our finiteness is so profound that we cannot appreciate it as we should.
Some commentators interprets the words "He might shew" to mean
that God is going to (in the eternal age) put on an exhibition of
His grace that will surpass any demonstrations given in the ages of
time. To reinforce their argument they contend the word "exceeding"
has no significance apart from this explanation.
Vs. 8 "for by grace are ye saved through faith; and that not of yourselves it is the gift of God."
"For by grace are ye saved..." God has never had but one way of redeeming his people from their sins, and that has been, and is by His free grace. The term "free grace" is in the technical sense, a misnomer, for if it is not free it cannot be grace.
"By grace," not baptism, church membership praying or any
"through faith," the unregenerate person has no faith in the God of the bible, so faith can be neither meritorious, nor the procuring cause of salvation. Faith, like, repentance is a gift of God received in and at the time of regeneration, the triune God is the exclusive cause of salvation, else it would not be of grace.
Faith is that element, or faculty whereby the believer rests his hope on Christ, and faith is that hand which reaches out and appropriates the promised blessings of Christ faith is assertive, rather than causative.
The language of faith is "God be merciful to me a sinner."
regetmative grace has built into it, repentance and faith, and are inseparable graces received by the quickening power of God.
So, we conclude, that salvation is by the free favor of God shown
to not only the undeserving, but to the ill deserving, salvation is
not faiths reward, but faith is salvations undeserved gift.
Salvation is not a reward for human obedience or merit, but is the glorious gift of Godís gracious favor.
To reaffirm what has just been said the apostle adds Vs. 9 "not of works, lest any man should boast. Paul asks this question, "where is boasting then? Then he answers the question by saying, "it is excluded." (Rom. 3:27).
Christ is our "wisdom, righteousness, sanctification, and
redemption," thus there is no room for any man to "glory in His