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"Stirred up" (Acts 14: 2).
"I raised thee up" (Rom. 9: 17),
"and will also raise up us by His own power" (I Cor. 6: 14).
"Watch therefore" (Matt. 24: 42).
"Watch ye, stand fast" (I Cor. 16: 13).
"Let us watch and be sober" (I Thess. 5: 6);
"whether we wake or sleep" (I Thess. 5: 10);
"be vigilant" (I Pet. 5: 8).
In this word gregoreo, the idea of being "roused" is dominant, there being no occasion
in any of its twenty-three occurrences where the idea of "raising" is even implied.
"when they were awake, they saw His glory" (Luke 9: 32).
The Scriptures teach that in the glorious future the believer will be RAISED, but the
Scriptures never use the word anistemi or anastasis with the preposition sun, they always
use the word egeiro for the idea of being "raised with Christ".
Just as we are "quickened with" Christ now, but have not yet put on immortality, so
we are ROUSED with Him, even though we are still mortal, and with a very limited
exception must all pass into the state of death; yet having the earnest, we know that this
rousing is a blessed anticipation of the raising, actually and literally, from the dead.
While therefore both Greek words are used of the resurrection, it is evident that we must
use them with discretion. The primary meaning of the root that provides anastasis and
anistemi is "to stand".
"Stand upright on thy feet" (Acts 14: 10).
We also have the words ex . . . . . anistemi in Acts 20: 30, where Paul says "also of
your own selves shall men arise", and anastas . . . . . ex "and there stood up one of
them" (Acts 11: 28) which throws light upon the "out-resurrection" of Phil. 3: 11.
While therefore both Greek words are used of the resurrection of the Lord Jesus Christ,
and while both Greek words are used of the believer's future and literal resurrection from
the dead, only one of them is used in the "reckoning" stage, namely egeiro "to rouse";
the believer is reckoned to have been "roused together with Christ" but no such reckoning
is used of the glorious literal future.
Sunegeiro occurs but three times in the N.T., namely in Eph. 2: 6; Col. 2: 12 and
3: 1. In Eph. 2:, it is used as a step to the unique privilege that attaches to the Church
of the Mystery, namely that it is viewed as "seated together" in heavenly places, a theme
that must occupy our attention in the next article. In Colossians the fact that the believer
is not only "buried" with Christ, but "risen with Him through the faith of the operation of
God, Who hath raised Him from the dead" leads the apostle on to elaborate the complete
emancipation of the believer who is thus "reckoned" by grace. We can but summarize
here, but a wealth of teaching awaits the sanctified searcher in this chapter of Colossians.
As a result, the believer who is thus raised together with Christ is seen to be not only
"dead to sins and the uncircumcision of the flesh" but "quickened together with Him", all