Tuesday, November 2, 2021

Notes on Ephesians 2:6

  

And raised us up with Him, and seated us (συνεκάθισεν) with him in the heavenly places (ἐν τοῖς ἐπουρανίοις) in Christ Jesus. (Eph 2:6 NASB)

 

On the Use of the Aorist

 

VI. Proleptic (Futuristic) Aorist

 

A. Definition

 

The aorist indicative can be used to describe an event that is not yet past as though it were already completed. This usage is not at all common, though several exegetically significant texts involve possible proleptic aorists.

 

B. Clarification

 

An author sometimes uses the aorist for the future to stress the certainty of the event. It involves a “rhetorical transfer” of a future event as though it were past.

 

C. Illustrations

Mark 11:24

πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν.

 

Whatever you pray and ask for, believe that you have received [it], and it will be yours.

John 13:31

λέγει ᾽Ιησοῦς· νῦν ἐδοξάσθη υἱὸς τοῦ ἀνθρώπου καὶ θεὸς ἐδοξάσθη ἐν αὐτῷ.

 

Jesus said, “Now the Son of Man is glorified and God is glorified in him.”

Rom 8:30

οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν

 

those whom he justified, these he also glorified

The glorification of those who have been declared righteous is as good as done from Paul’s perspective.

Rev 10:7

ὅταν μέλλῃ σαλπίζειν, καὶ ἐτελέσθη τὸ μυστήριον τοῦ θεοῦ31

 

whenever he is about to sound [the trumpet], then the mystery of God is fin­ished

 

Cf. also Matt 18:15; John 15:6; 1 Cor 7:28; Heb 4:10; Jude 14.

 

For some possible but debatable examples, cf. Matt 12:28;32 Eph 1:22 (ὑπέταξεν); 2:6  (συνεκά­θισεν); 1 Thess 2:16. (Daniel Wallace, Greek Grammar Beyond the Basics, pp. 563-64)

 

N.B. a proleptic aorist does not always mean the expected/hoped for result will happen:

 

 several of the other examples of proleptic aorists that [Wallace] cites undermine the very point he tries to make. In his grammar, he cites Mark 11:24 as another example of a proleptic aorist:

πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν. (SBLGNT)

Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours. (ESV)

If we take Wallace’s view that a proleptic aorist indicates that the event in view will certainly take place in every instance, then we are forced to conclude that we will receive what we pray for every single time, as long as we believe in it. This would lead us to the error of the Word of Faith movement, which Reformed theologians reject. Both Catholics and Reformed would agree that, in the case of Mark 11:24, it is a general truism that God will grant us what we ask for if we have faith, but this truism does not apply in 100% of cases, and Scripture in fact tells us elsewhere of instances where this truism does not apply (e.g. James 4:3). (J. Luis Dizon, Abusing the Aorist, Reformed Style)

 


Scholarly Article on the Abuse of the Aorist:

 

Frank Stagg, "The Abused Aorist," Journal of Biblical Literature, 91, no. 2 (June 1972): 222-31 (Opening: “To the grammarian, it may seem like beating a dead horse to protest that the aorist does not necessarily reflect the nature of the action or event it covers. But the horse is not dead; he is very much alive and cavorting rather freely in exegetical and theological pastures. The fallacy of ‘theology in the aorist tense’ stubbornly persists, even in the writings of distinguished scholars.”)

 

Cf. the following warning on the importance of verbal aspect:

 

The external viewpoint (outside the action) is known as “perfective aspect”; the internal viewpoint (inside the action) is known as “imperfective aspect.” Perfective aspect views an action as a whole and is often used to present an action in summary form. Imperfective aspect views an action from within it and is often used to present an action an unfolding or in progress . . . All Greek scholars agree that the aorist is perfective in aspect, while the present and imperfect are imperfective in aspect . . . [there is] the obvious fact that many Greek verbs do not conform to their expected temporal reference. The statistics are quite overwhelming for some tense-forms, such as the so-called present indicative, which refers to the present only about 70 percent of the time. The aorist, Greek’s default “past” tense, refers to the present or the future about 15 percent of the time. The Greek perfect, which is supposed to refer to a past action with present consequences, does this less than half the time. In fact, the only Greek tense-form that consistently refers to the time it is supposed to is the future . . . There are several ways in which understanding verbal aspect may shape our reading of Greek text. First, it will correct certain mistakes that are commonly made in interpretation. For instance, the claim that the aorist indicative in Romans 5:6 ( “For while we were still weak, at the right time Christ died [απεθανεν] for the ungodly,” NRSV) proves the once-off nature of Christ’s death is mistaken. The aorist does not prove the “punctiliar” nature of Christ’s death since it conveys a summary of the event, from an external perspective. A similar mistake has been made concerning the aorist imperative in John 17:17 (“Sanctify [αγιασον] them in the truth; your worth is true,” NRSV), claiming that the aorist proves that sanctification is an instantaneous event. But the perfective aspect of the aorist imperative conveys a specific command, not an instantaneous one. And there are many other such examples. (Constantine R. Campbell, “Aspect and Tense in New Testament Greek,” in David Alan Black and Benjamin L. Merkle, Linguistics and New Testament Greek: Key Issues in the Current Debate [Grand Rapids, Mich.: Baker Academic, 2020], 37-53, here, pp. 38, 46, 50-51)

 

Recent Commentary on Ephesians

 

In all five usages, ἐπουράνιος is a neuter plural adjective (e.g., “heavenlies”), not a noun (e.g., “heavens”). As such, the meaning is closer to “heavenly arenas” to denote a high state of spiritual battle between Christ, his Church, and his angels over against the devil and his angels. The Church “sits together” with Christ as the battle is taking place (i.e., the Church Militant), fulfilling her role in the demise of the devil (cf. Lk 18:10; Jn 12:31; 16:11; Hb 2:14; Ap 1-3, 20-21). (Robert A. Sungenis, The Epistles to the Ephesians and Hebrews [Catholic Apologetics Study Bible VIII; State Line, Pa.: Catholic Apologetics International Publishing, Inc., 2019], 14 n. 37)

 

Anchor Yale Bible Commentary on “Enthronement in Heaven”

 

IV. Enthronement in Heaven

What is meant by the mysterious statement, “he has enthroned us in the heavens”? It is certainly even more puzzling than the reference to a resurrection already achieved. A “gift of God” (2:8) additional to the gift of life can hardly be meant. For unlike Luke 24; Acts 1; John 20, Paul does not consider the resurrection and the ascension (enthronement) of Jesus successive and separate events. For this apostle Christ’s enthronement above all powers, including death, is the essence of his resurrection from the dead, not its aftermath. Correspondingly the enthronement of the saints reveals the substance of the life given to them rather than an honor or effect beyond that life. What is the resurrection life, if it is a life characterized by sitting on a throne in the heavens?

 

a) A bodily removal from earth, a disappearance from sight as may be ascribed to a journey into an upper sphere or to an “ascension of the soul,” cannot be meant. For the people addressed in Ephesians live “in Ephesus” (1:1 var. lect.), or in whatever country or “land,” they hope to fare “well and live long” (6:3). All the more reason why the topological character of the statement, “enthroned in the heavens” comes as a surprise. It is not unique in the NT.136 According to the Gospels the mother of the sons of Zebedee, or John and James themselves, asked for special seats in the heavens. Once, so it is affirmed in Matt 19:28, the twelve disciples were assured that they would obtain them. According to Paul, “the saints will judge the world” presumably after they are “taken up” in the “clouds … to meet the Lord” in the “air.” Jesus Christ is enthroned at God’s right hand, or he stands there to plead as an advocate for the saints. The reference to Christ’s own “descent,” his “ascent,” and his function of “filling” (4:8–10) is, at least in its metaphorical form, unmistakably topological. It appears necessary to conclude: if Christ’s disappearance from the earth and his present location presupposes a spatial transfer, then the enthronement of the saints in the heavens mentioned in 2:6 cannot mean anything essentially different. However, there is an alternative.

 

b) When the principalities and powers were subjected to Christ’s feet (1:20–22) they remained located in the heavens according to Eph 3:10; 6:12. The change forced upon them came from their new overlord, and affected their function rather than their location. While Rev 12 speaks of their dislocation, Ephesians stresses only the new relation between the power of God, Christ, and the principalities. Equally the verb “to enthrone” and references to honors and privileges connected with enthronement are sometimes used in the Bible without implying a necessary dislocation. When the kings described in the royal psalms are raised to their thrones, they become something rather than go somewhere. If the idea of lifting up is combined with enthronement at all, then it makes visual the greater stature and honor of the ruler and/or the position of his throne above the level of his subjects. By his exaltation the king is not definitely dissociated from those living on earth; the king who sits “at God’s right hand” (Ps 110:1) is a king who rules on earth, not a king removed from the earth. The “right hand of God” mentioned in the Psalms is the same “hand” or “outstretched arm” of God with which God performs mighty deeds on earth, and is not limited to geographical spheres outside earthly time and space. The throne of God upon which the Messiah is seated is the “throne favored by the Lord.”139 Zion is its location, and Zion is a place on earth. God is as present among his chosen and at his elected place as he is in heaven.

 

The heavenly places in which the saints are enthroned according to Eph 2:6 may therefore be the places elected by God for the manifestation of his presence, glory, and power. “Heavens” is in this case not an absolute locality inhabited by God, and eventually by principalities, powers, and the saints. Rather, it is the sphere formed by him who fills and determines it. It is the dynamic starting point of God’s saving action. Heaven or heavens is where God is with his power and salvation. Heavens is also where dominating powers and men entrusted with royal dignity are found. Because the saints are assembled with God who has been and still is present in their midst, they are “in the heavens.” Thus the throne or thrones suggested by the verb “enthroned” are to be understood as a metaphor denoting the privileges, honor, authority, and function given to the saints. They are given a position at the least equal to David’s, and are no one’s servants except God’s. They are free men—free from death (2:5) and captivity (4:8); free to be witness to the coming ages (2:7); free to live worthily (4:1) and to do good works (2:10); free to approach the Father (2:18); free for a brave fight against onrushing enemies (6:10–17). They enjoy all the privileges of “kings and priests.”145 They are, to speak with 1 Peter 2:9, “a royal priesthood.”

 

Thus their resurrection from the dead is not a restoration to their previous lives, but the gift of unprecedented honor and, as vss. 7 and 10 will show, of a great and responsible task, too. The closest Pauline parallel to the enthronement mentioned in 2:6 is probably Philip 3:20 NEB: “We … are citizens of heaven.” Cf. Eph 2:19–22, “You are fellow citizens with the saints … a dwelling of God.” By “saints” (as was earlier observed) not only Israel but also the angels in heaven might be meant. The question of the date and mode of the saints’ naturalization, viz. enthronement, in heaven was discussed in the preceding Comment: the sealing with God’s Spirit contains the answer.

 

A distinction between ideal and phenomenal, potential and actual, spiritual and bodily enthronements corresponds in no wise to the contents of Eph 2:6. Paul was not a Platonist, and indeed he surpasses the hopes of Jewish apocalypticists. According to Ephesians the saints are closer to heaven and more firmly established there now than theater-goers who have reserved tickets in their pockets and wait for admission (Markus Barth, Ephesians: Introduction, Translation, and Commentary on Chapters 1-3 [AYB 34; New Haven: Yale University Press, 2008], 236-38)

 

John Chrysostom on Eph 2:6

 

Ver. 6. “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 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. (Gen. 37:9, 10.) 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 laver 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,” (2 Tim. 2:12.) 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. And then that ye may have no distrust about the matter, observe what he adds further. (Homilies of St. John Chrysostom, archbishop of Constantinople, on the epistle of St. Paul the Apostle to the Ephesians, Homily IV)

 

Editor’s Note attached to ‘raised’:

 

[This is Meyer’s view. He says: “By virtue of the dynamic connection of Christ with believers as the head with its body their revivification is objectively comprehended in His.”

Ellicott says; “Though the simple meaning of συνήγειρεν and συνεκάθισεν seems to confine their reference to what is future and objective; still as συνεζωοποιησεν though primarily spiritual and present may have a physical and future reference, so here a present spiritual resurrection and enthronement may be alluded to.”—G. A.]

 

Reformation Theologians: The Proleptic Understanding of Ephesians 2:6

 

2:6 Seated with Christ in Heaven

 

We Reign With Christ in Heaven. Erasmus Sarcerius: To make us sit together with Christ in heavenly places is to make us all lords in Christ Jesus, because through Christ Jesus we have been made partakers of all heavenly things. “In the heavenly realms” means in all good things, like the forgiveness of sins, righteousness, eternal life, control over sin, death and the devil. Furthermore, we shall be blessed with all these heavenly things, and only with some of them, as Paul makes clear in Romans 8. To sit with him is to reign with Christ Jesus over the devil, sin, death, and other such things; it is to possess through Christ Jesus all spiritual and heavenly blessings. Annotations on Ephesians.

 

Eternal Life in Christ. John Calvin: Our salvation is still hidden in hope, but in Christ we already possess immortality and glory. For the time being it is only our head who enjoys the fullness of glory, but in him the members of the body also have a share in it. Commentary on Ephesians.

 

Our Real Life Is in Heaven. Wolfgang Musculus: Although we live in this world under the forms of the cross, it is also true that at the same time our real life is in heaven, and so we should look for the things that are above, where Christ our head sits at the right hand of God, and not go after things that are here on earth. This is true, I say, if we are dead to this world, to the flesh and to sin, and if our life is hidden with Christ in God. What is closer than a head and its members? Our head Jesus Christ, even though he reigns in the heavenly realms and is absent from us in the body that he took up to heaven with him, nevertheless dwells in us by his Spirit making us his members even though we are still living in the world. Therefore, if we are really his members, our hearts commune with him in heaven because he is our head, even though we are still stuck on the earth. Commentary on Ephesians.

 

Already But Not Yet. RoBert Rollock: How is it that Paul uses the past tense to say that the Ephesians have already been raised to new life and seated in heaven? My answer to this is that there are two ways in which we are said to be partakers of the benefits of Christ: de iure and de facto. De iure, the resurrection of our bodies and their location in heaven already belong to us, but de facto they have not yet happened. Even so, they are in some way ours already, because Christ is our head and he has already been raised and seated in the heavenly realms, so what applies to the head is applied by extension to the members as well. Commentary on Ephesians.

 

What Happens to the Head. Jean Diodati: Because that by reason of the most strict union of Christ the head to believers who are his members, that which is done to the head is likewise done and belongs to them all; and they likewise in right and in virtue of the infallible cause and uncertainness of faith are already raised up and glorified, and at the appointed time shall really and effectually be so. Annotations on the Bible.

 

We Share in Christ’s Ascension. David Dickson: God in Christ, who was raised up, has raised us up also, and in Christ who is placed in the heavens, has placed us together with him: Therefore he has saved us of his grace. For as whatever Christ either did or suffered in our name and place is reckoned ours in God’s account, so whatever Christ received in our name and place is reckoned ours also. Therefore in the resurrection of Christ, by the covenant of redemption, the redeemed did also rise with him judicially, or in a judicial way. In Christ’s ascension into heaven, the redeemed judicially ascend with him; in Christ’s sitting, or glorious possession of eternal life, the redeemed in a judicial way do sit and are placed with him. This right is obtained for believers by Christ before faith be actually given: but in conversion this right before obtained by faith by a special act is applied to us, that as Christ ascending might say from the covenant made between God and the Mediator, or from the covenant of redemption, I ascend in the name of the redeemed, for whom I have gotten this right that they may be reckoned to ascend in me; so those that fly to and believe in Christ may say, now I have gotten right, from the covenant of salvation made by the Mediator between Christ and the church, that I may reckon the resurrection of Christ rightfully mine, I may reckon the ascension of Christ rightfully mine, and so in the rest. What abundance of grace is here? Exposition of Ephesians. (Galatians, Ephesians: New Testament [Reformation Commentary on Scripture 10; Downers Grove, Ill.: IVP Academic, 2011], 283-84)