MADE TO SIT TOGETHER IN HEAVENLY PLACES

IN CHRIST JESUS

(Eph. 2:6)

This church shares with those whose calling is found in the epistle to the Romans, in that both are reckoned to

have been quickened together, raised together with Christ, but never in all the highest flight of teaching, or of

exultant worship, has any believer of any other calling, ever been seen as `seated together' where Christ sits at the

right hand of God. Sunkathizo occurs but once more in the New Testament namely in Luke 22:55 which passage

has no bearing on the subject before us, leaving Ephesians 2:6 unique in the record of blessing. Kathizo means `to

sit' but there are comparatively few passages where the idea of authority is absent. This aspect of the word has

come over into our language; cathedra is a chair, to speak ex cathedra is to speak with authority, and a cathedral is

so named for the `seat' or throne of the bishop which it contains. When we read in Ephesians 1:20-22, it seems

almost unbelievable that any believer, let alone those who were Gentiles, should be so closely joined to the Lord, as

to be reckoned not only to have been raised up together, but made to sit together in those heavenly places `far above

all', but such is the glory of His grace. The epistle to The Hebrews emphasizes the fact that Christ is seated at the

right hand of God, but nowhere throughout that epistle is the believer ever said to be `seated together' in heaven's

holiest of all. The Hebrew believers were bidden to `draw near', the Ephesian saints were `made nigh' and

wondrous as the calling revealed in Hebrews is, there is nothing comparable to Ephesians 2:6 to be found in any

other epistle.

CONCLUSION

Here, under the symbol of the grapes of Eshcol, we have presented a few of the unique blessings that are to be

found ONLY in the Dispensation of the Mystery, and which are peculiar to the epistles of Paul which were written by

him after Israel were set aside and became `Lo-Ammi' at Acts 28.

Should the present reader be unable to accept the idea that Acts 28 constitutes a `Dispensational Frontier' he is

recommended to see the evidences set out in the pamphlet of that name. If after searching to see, the reader remains

unconvinced, we must accept some measure of blame for the manner of our presentation, but on the other hand such

readers may belong to another calling, for no amount of argument can ultimately over-ride the initial choice of the

believer to this high calling that was made `before the foundation of the world'. We are but instruments through

whom that sovereign choice may at times be implemented. `How shall they hear without a preacher?'

On the other hand it has been, and still will be, our joy to see the light dawn, and to see those who by nature are

aliens and without either promises, covenants or fathers, entering into the blessings of the highest calling of God

made known in the Scriptures.

Such can come without further preparation; they have no need to invent for themselves such titles as `spiritual

Israel', such have no need to thrust themselves into a `covenant' made specifically with `the house of Israel and with

the house of Judah' and which cannot be implemented while the contracting parties are called by God Himself `NOT

MY PEOPLE'.

May many be led to emulate the faith shown by Caleb and Joshua, to shun the unbelieving attitude of the ten

spies, to accept the evidence of these `Grapes of Eshcol', believe, accept and thank the Lord for such overwhelming

grace to those so far off, and then seek to walk worthy of such a high calling.