the holiest of all, the very idea that anyone should "sit together" there in that holy place is

foreign to the whole conception of the epistle. It is not that the epistle does not stress the

act of being "seated" or the position at the "right hand", it does, for it contains more

references to this position, than the whole of Paul's remaining writings. If it had been

within the range of revealed truth to have uttered the climax doctrine of Eph. 2: 6 to the

Hebrews, Paul would have done so. He was urging them on to "Perfection". He pointed

them away to the seated Christ, and it is obvious that the calling of the Hebrews could not

have included the high dignity of being "made to sit together" in the heavenlies, for if it

had, Paul must have said so. Therefore any who dare to add to the words of inspiration

for whatever reason, do so to their loss.

In ordinary use, the effect of the addition of sun to either kathizo or kathemai is seen

in the two occurrences of the words:

Removed from its context, the expression "made us sit together" would mean no more

than what we have already seen in Mark 14: 54. The context however is a vital part of

every word whether in the Bible or in everyday conversation. The three verbs must be

read together. "He hath quickened us together with Christ." There is no possible doubt

as to the fact that the word "together" here refers to the believer's close union with

Christ, it says so. This is implied, though not repeated, in the next sentence, "He hath

raised us up together (with Christ)", for there is no meaning in the idea that the believer

today has been raised together with all other believers; that can only take place at the

coming of the Lord, it still retains the significance of the first verb "raised up together

with Christ". By all the laws of language and of common sense the same must be true of

the third verb "He hath made us sit together with Christ". Two additional statements

follow, both indicating sphere:

"In heavenly places", "In Christ Jesus".

At the close of the first chapter of Ephesians we learn that the Lord Jesus Christ was

"raised" and "seated" at the Father's right hand in the heavenly places, which are further

defined as being "far above all". Here in the sequel, the church is seen "seated together

with Christ, where He sits", namely at the right hand of the Father, far above all. This is

such a stupendous revelation, that the reader may be conscious of a momentary hesitation

in accepting this as truth, for if it be not truth in excelsis, it approaches blasphemy. Not

only is the poor outcast Gentile "saved by grace" and "made nigh". He advances with

boldness to take his place, not only far above every name that is named, but to find a seat

"with Christ" where He sits in heavenly places.