Systematic Bible Study

[PaulThomson]

Thanks PT. It is really helpful to have your comments on the Greek.
Now, because this is a systematic study, before moving on we need to open a can or two of worms or chase a couple of rabbits or address questions begged by this passage, including:

1. Who is included in the term "saints/believers in CJ"? (EPH 1:1)
a. OT believers?
b. All who sought salvation on the basis of GenRev?
c. Other. [This option is for all 12 Qs]

c. Whoever is a believer who reads this letter.

2. Does being predestined or chosen before the creation mean God determines/forces the elect to be saved against their will? (v.2-4)
a. Yes, souls have no MFW; TULIP is true.
b. No, what is predetermined is God's plan to save all who freely choose to seek Him and believe in Jesus as Christ.

c. What was predetermined is that those who put their faith in Christ to become saved, would also walk holy and without blame before God so that at the resurrection/adoption they would stand before Him holy and without blame.

3. Is belief/faith/grace/peace forced withheld from the nonelect? (v.4-7)
a. Yes, the non-elect be damned; God hates them.
b. No, God loves everyone and gives all morally accountable souls the opportunity to seek Him and be saved or not.

b.

4. What are spiritual blessings and when are they bestowed? (v.3-8)
a. Christ's holiness, moral perfection, adoption as God's children, acceptance/redemption/forgiveness in Christ.
b. Other?

b. Everything that is in Christ we have access to through faith.

5. What is signified by "in love"? (v.5)
a. Fellowship with God.
b. The possibility of hate.

c. God's plans for us are motivated by His love for us.

6. What is meant by "so praise"? (v.6&14)
a. God is worthy of praise because He did not have to love.
b. God's grace deserves/motivates sinners' gratitude.

Our adoption as sons and daughters, namely our resurrection in bodies like His glorious body, will inspire us to acknowledge His excellency.

7. What is the mystery? (v.9)
a. V.10.
b. TBE -to be explained later in EPH.

v. 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.

i.e. at the end of God's agenda for this present world He will separate that which serves willingly under Christ's rule from that which refuses to have Him rule over it/them, and all that which serves willing under Christ's rule will be gathered together to form a new heaven and a new earth.

8. What is the fate of those to whom the mystery was not revealed? (v.9)
a. They were SOL.
b. They were judged as indicated by the Parable of the Talents.

Will there be anyone to whom the mystery will not be revealed ?

9. How does God work out His will? (v.11)
a. By determining every detail.
b. By guiding the direction of history.

By using persuasion to convince creatures to do what will move things toward His ultimate goals, (calling Abraham) and when necessary using His omnipotence to block or redirect actions of creatures that would veer history too far off course (the flood and the plan to murder Joseph).

10. Why "hope" instead of "have"? (v.12-14)
a. Because this life is not yet heaven.
b. Because we walk by faith, not proof.

c. I don't see hope mentioned in those verses.

11. What is truth? (v.13-14)
a. The Gospel.
b. Him, the HS.

The gospel of your salvation is "the truth" mentioned in v. 13-14

12. What is God's glory?
a. His Being/Transcendence.
b. His Light/Word.

c. Whatever of him that justifies His having a good reputation - doxa, from dokeO to seem, consider. be of repute.

 

[GWH]

1c. Whoever is a believer who reads this letter. GWH - So no one is a believer who does not read EPH?

2.c. What was predetermined is that those who put their faith in Christ to become saved, would also walk holy and without blame before God so that at the resurrection/adoption they would stand before Him holy and without blame. GWH - ...both those who believe and that those who believe would walk/grow toward moral perfection

3.b. GWH - Yes, God loves everyone and gives all morally accountable souls the opportunity to seek Him and be saved or not.

4.b. Everything that is in Christ we have access to through faith. GWH - Yes, and that includes: Christ's holiness,
moral perfection, adoption as God's children, acceptance/redemption/forgiveness in Christ.

5.c. God's plans for us are motivated by His love for us. GWH - Yes.

6. Our adoption as sons and daughters, namely our resurrection in bodies like His glorious body,
will inspire us to acknowledge His excellency. GWH - Yes, praise means that, and He is excellent
because He did not have to love, so God's grace rightly deserves/motivates sinners' gratitude.

7. v. 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ,
both which are in heaven, and which are on earth; even in him. GWH - Yes, the mystery is mentioned in v.10 and
will be explained later in EPH.

8. Yes, at the end God will separate those who cooperate with God's agenda in heaven from those who refuse His Lordship in hell,
which is revealed in some way to all morally accountable souls as indicated by the Parable of the Talents.

9. Yes, God works out His will via persuasion so that souls may be convinced to do what will move/guide history toward His ultimate goals, (calling Abraham) and when necessary using His omnipotence to block or redirect actions of creatures that would veer history too far off course (the flood and the plan to murder Joseph).

10c. I don't see hope mentioned in those verses. GWH - v. 12 in the NIV.

11. The gospel of your salvation is "the truth" mentioned in v. 13-14 GWH - Yes, which Gospel is about salvation in Christ,
and Truth is taught by the HS.

12. c. Whatever of him that justifies His having a good reputation - doxa, from dokeO to seem, consider. be of repute.
GWH - God's glory is rather vague in Scripture, but it seems to be identified with His Being/Transcendence as perceived
by His Light/Word.

Okay, onward soon.

 

[GWH]

Literal translation -
Eph 1:15 Through-into this (Διὰ τοῦτο) I also (κἀγώ), after hearing (ἀκούσας, aorist active participle) the faith down onto you (τὴν καθ᾽ ὑμᾶς πίστιν) in the Lord Jesus, (ἐν τῷ κυρίῳ Ἰησοῦ) and the love (καὶ τὴν ἀγάπην), the unto-all-the-saints love (τὴν εἰς πάντας τοὺς ἁγίους),
Eph 1:16 I am not ceasing (οὐ παύομαι, present middle indicative) giving thanks (εὐχαριστῶν, present active participle) over-from-you (ὑπὲρ ὑμῶν), making mention of you (μνείαν ὑμῶν ποιούμενος ) upon-from my prayers (ἐπὶ τῶν προσευχῶν μου).

Sense paraphrase -
Through all this becoming now true for me, and after hearing of the faith in the Lord Jesus being added to you since you believed. and after hearing of the indiscriminate love you have for saints everywhere, I am incessantly giving thanks over you because of this, not only praying for you but also mentioning you to everyone.
;

My collation:

EPH 1:15-16, “Because of this and after hearing your faith is growing in the Lord Jesus and of your love for all saints, I am continually giving thanks for you, mentioning you in my prayers.

My presentation of EPH 1:17, "I keep asking that the God of our Lord JC, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better."

"I keep asking" - Paul exemplifies what he teaches in 1THS 5:17: Pray continually.
"that the God of our Lord JC" - Paul prays to the Father as Jesus taught in MT 6:9.
"the glorious Father" - glory was been mentioned in v.12&14--sort of a mini-theme.
"may give you the Spirit" - the Holy Spirit was given at the moment of saving faith, so this is something additional.
"of wisdom and revelation, so that you may know him better" - "And" functions as = here, and the additional revelation
must refer to didachaic doctrines or teachings that build upon the foundational Gospel kerygma (EPH 2:20).

 

[PaulThomson]

My collation:

EPH 1:15-16, “Because of this and after hearing your faith is growing in the Lord Jesus and of your love for all saints, I am continually giving thanks for you, mentioning you in my prayers.

My presentation of EPH 1:17, "I keep asking that the God of our Lord JC, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better."

"I keep asking" - Paul exemplifies what he teaches in 1THS 5:17: Pray continually.
"that the God of our Lord JC" - Paul prays to the Father as Jesus taught in MT 6:9.
"the glorious Father" - glory was been mentioned in v.12&14--sort of a mini-theme.
"may give you the Spirit" - the Holy Spirit was given at the moment of saving faith, so this is something additional.
"of wisdom and revelation, so that you may know him better" - "And" functions as = here, and the additional revelation
must refer to didachaic doctrines or teachings that build upon the foundational Gospel kerygma (EPH 2:20).

Literally the Greek words say - Eph 1:17
so that (ἵνα) the God (ὁ θεὸς) of our Lord Jesus Christ (τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ) , the Father (ὁ πατὴρ) of the glory, (τῆς δόξης) might give (δώῃ, aorist subjunctive) to you (ὑμῖν) a spirit (πνεῦμα) of wisdom (σοφίας) and a revelation (καὶ ἀποκαλύψεως) in upon-knowledge (ἐν ἐπιγνώσει) of him (αὐτοῦ):

My English paraphrase of the sense of the Greek sentence is -

with the intention that the God of our Lord Jesus Christ, who is the glorious Father, might give you a spirit of wisdom and a revelation comprised of an accumulating/growing knowledge of Him.

 

[GWH]

EPH 1:18-19a, “I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, and his incomparably great power for us who believe.”

“I pray also that the eyes of your heart may be enlightened” – “heart” must mean “mind”
“enlightened in order that you may know” – as opposed to remaining darkened or ignorant
“the hope” – the hope of salvation or resurrection to heaven
“to which he has called you” – Jesus said he came to call sinners (MT 9:13), that many are invited but few are chosen (MT 22:14),
and that few find the narrow gate (MT 7:14). In EPH 4:1 Paul will exhort those who are called to be worthy of it.
“the riches of his glorious inheritance in the saints” – the riches saints will inherit are not described
“and his incomparably great power for us who believe” – the power for believers is not specified

 

[PaulThomson]

EPH 1:18-19a, “I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, and his incomparably great power for us who believe.”

“I pray also that the eyes of your heart may be enlightened” – “heart” must mean “mind”
“enlightened in order that you may know” – as opposed to remaining darkened or ignorant
“the hope” – the hope of salvation or resurrection to heaven
“to which he has called you” – Jesus said he came to call sinners (MT 9:13), that many are invited but few are chosen (MT 22:14),
and that few find the narrow gate (MT 7:14). In EPH 4:1 Paul will exhort those who are called to be worthy of it.
“the riches of his glorious inheritance in the saints” – the riches saints will inherit are not described
“and his incomparably great power for us who believe” – the power for believers is not specified

Eph 1:16
I am not ceasing (οὐ παύομαι) giving thanks (οὐ παύομαι) over you (ὑπὲρ ὑμῶν), mention of you (μνείαν ὑμῶν) making (ποιούμενος) from-upon my prayers (ἐπὶ τῶν προσευχῶν μου);

Eph 1:17
so that (ἵνα) the God (ὁ θεὸς) of the Lord of us (τοῦ κυρίου ἡμῶν) Jesus Christ (Ἰησοῦ Χριστοῦ), the Father (ὁ πατὴρ) of the glory, (τῆς δόξης) might give ( δώῃ , aorist subjunctive) you (ὑμῖν) a spirit (πνεῦμα, anarthrous) of wisdom (σοφίας, anarthrous) and of revelation (καὶ ἀποκαλύψεως, anarthrous) in knowledge (ἐν ἐπιγνώσει, anarthrous) of Him (αὐτοῦ)

Eph 1:18
Having been enlightened (πεφωτισμένους, perfect passive participle) the eyes (τοὺς ὀφθαλμοὺς ) of the understanding/reason (τῆς διανοίας) of you (ὑμῶν) into ( εἰς ) the to perceive (τὸ εἰδέναι, perfect active infinitive) you (ὑμᾶς) what is (τίς ἐστιν) the hope (ἡ ἐλπὶς) of the calling (τῆς κλήσεως) of him (αὐτοῦ), and what (καὶ τίς) the fulness (ὁ πλοῦτος) of the glory (τῆς δόξης) of the inheritance (τῆς κληρονομίας) of him (αὐτοῦ) in the saints,
(ἐν τοῖς ἁγίοις)

Eph 1:19
And what (καὶ τί) is the overcasting (τὸ ὑπερβάλλον) greatness (μέγεθος) of the power (τῆς δυνάμεως) of him (αὐτοῦ) into us (εἰς ἡμᾶς) the ones believing (τοὺς πιστεύοντας), down onto (κατὰ) the working (τὴν ἐνέργειαν) of the power (τοῦ κράτους) of the might (τῆς ἰσχύος) of him (αὐτοῦ).

16. I am continually giving thanks over you while I am making mention of you because of my prayers...
17. my prayers that are with the intent that the God of our Lord Jesus Christ, the source of all glory, might give you a spirit of sophia, (understanding why everything works the way it does; as opposed to a spirit of phronesis, understanding how everything works). And that He might also give you a spirit of discovery in matters that are characteristic of knowing Him.
18. This spirit of sophia and discovery will come after the eyes of your reason have been enlightened and remain so, so that you will have perceived, and continue to do so, what is the hope of His calling, and what is the full glorious extent of His inheritance latent within the saints.
19. And so that you will have perceived also what is the excessive greatness of His power placed into us, who are believing Him in accordance with the working of that same mighty power, and and are believing for things that are in accordance with the working of that same mighty power.

https://howtobeastoic.wordpress.com/2016/09/20/sophia-vs-phronesis-two-conceptions-of-wisdom/

Paul is praying for the readers of this letter, and while praying He is seeing the immense potential in them to manifest the glory of God. This revelation concerning them in prayer drives him to mention these believers and His hopeful expectations regarding them to the believers around Him.

Paul wants these saints to understand why things work they way they do in the world and in the Kingdom, not just how they work. Understanding only how they work can produce a "pull this lever to get this result" mentality, where we think we can manipulate this knowledge for our gain. Understanding why things work the way they do in the world and the Kingdom motivates us to take actions for the good purpose God has for those around us, rather than for the convenient outcome the actions will produce for us.

Paul lays before the saints motivations based on an ever-increasing understanding of God, what God has already done, and what God intends and is able to do in the future.

 

[GWH]

Eph 1:16
I am not ceasing (οὐ παύομαι) giving thanks (οὐ παύομαι) over you (ὑπὲρ ὑμῶν), mention of you (μνείαν ὑμῶν) making (ποιούμενος) from-upon my prayers (ἐπὶ τῶν προσευχῶν μου);

Eph 1:17
so that (ἵνα) the God (ὁ θεὸς) of the Lord of us (τοῦ κυρίου ἡμῶν) Jesus Christ (Ἰησοῦ Χριστοῦ), the Father (ὁ πατὴρ) of the glory, (τῆς δόξης) might give ( δώῃ , aorist subjunctive) you (ὑμῖν) a spirit (πνεῦμα, anarthrous) of wisdom (σοφίας, anarthrous) and of revelation (καὶ ἀποκαλύψεως, anarthrous) in knowledge (ἐν ἐπιγνώσει, anarthrous) of Him (αὐτοῦ)

Eph 1:18
Having been enlightened (πεφωτισμένους, perfect passive participle) the eyes (τοὺς ὀφθαλμοὺς ) of the understanding/reason (τῆς διανοίας) of you (ὑμῶν) into ( εἰς ) the to perceive (τὸ εἰδέναι, perfect active infinitive) you (ὑμᾶς) what is (τίς ἐστιν) the hope (ἡ ἐλπὶς) of the calling (τῆς κλήσεως) of him (αὐτοῦ), and what (καὶ τίς) the fulness (ὁ πλοῦτος) of the glory (τῆς δόξης) of the inheritance (τῆς κληρονομίας) of him (αὐτοῦ) in the saints,
(ἐν τοῖς ἁγίοις)

Eph 1:19
And what (καὶ τί) is the overcasting (τὸ ὑπερβάλλον) greatness (μέγεθος) of the power (τῆς δυνάμεως) of him (αὐτοῦ) into us (εἰς ἡμᾶς) the ones believing (τοὺς πιστεύοντας), down onto (κατὰ) the working (τὴν ἐνέργειαν) of the power (τοῦ κράτους) of the might (τῆς ἰσχύος) of him (αὐτοῦ).

16. I am continually giving thanks over you while I am making mention of you because of my prayers...
17. my prayers that are with the intent that the God of our Lord Jesus Christ, the source of all glory, might give you a spirit of sophia, (understanding why everything works the way it does; as opposed to a spirit of phronesis, understanding how everything works). And that He might also give you a spirit of discovery in matters that are characteristic of knowing Him.
18. This spirit of sophia and discovery will come after the eyes of your reason have been enlightened and remain so, so that you will have perceived, and continue to do so, what is the hope of His calling, and what is the full glorious extent of His inheritance latent within the saints.
19. And so that you will have perceived also what is the excessive greatness of His power placed into us, who are believing Him in accordance with the working of that same mighty power, and and are believing for things that are in accordance with the working of that same mighty power.

https://howtobeastoic.wordpress.com/2016/09/20/sophia-vs-phronesis-two-conceptions-of-wisdom/

Paul is praying for the readers of this letter, and while praying He is seeing the immense potential in them to manifest the glory of God. This revelation concerning them in prayer drives him to mention these believers and His hopeful expectations regarding them to the believers around Him.

Paul wants these saints to understand why things work they way they do in the world and in the Kingdom, not just how they work. Understanding only how they work can produce a "pull this lever to get this result" mentality, where we think we can manipulate this knowledge for our gain. Understanding why things work the way they do in the world and the Kingdom motivates us to take actions for the good purpose God has for those around us, rather than for the convenient outcome the actions will produce for us.

Paul lays before the saints motivations based on an ever-increasing understanding of God, what God has already done, and what God intends and is able to do in the future.

Collated: EPH 1:18-19a, “Your eyes of your understanding having been enlightened to perceive the hope of his calling and the fullness of the glory of his inheritance for the saints and the overwhelming greatness of his power for us the believing, like his mighty power…”

New: EPH 19b-21 – “That power is like the working of his mighty strength which he exerted in Christ when he reaised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in this age but also in the one to come.”

“That power is like the working of his mighty strength which he exerted in Christ” – God’s power for believers is the same as His power in Christ
“ when he reaised him from the dead” – when God resurrected Jesus from the grave
“and seated him at his right hand in the heavenly realms” – and placed Christ in charge of heaven
“far above all rule and authority, power and dominion, and every title that can be given” – over everything
“not only in this age but also in the one to come” – forever on earth and in eternity in heaven

 

[GWH]

Moving right along:

EPH 1:22-23 – “And God placed all things under his feet and appointed him to be the head over everything for the church, which is his body, the fullness of him who fills everything in every way.”

“God placed all things under his feet” – This quote of PS 8:6 is found also in 1CR 15:27a
“and appointed him to be the head over everything” – This echoes 1CR 15:27b & COL 1:15-17
“for the church, which is his body – this teaching is found in COL 1:18
“the fullness of him who fills everything in every way” – divine fullness is found also in COL 1:19

Over...

 

[PaulThomson]

Moving right along:

EPH 1:22-23 – “And God placed all things under his feet and appointed him to be the head over everything for the church, which is his body, the fullness of him who fills everything in every way.”

“God placed all things under his feet” – This quote of PS 8:6 is found also in 1CR 15:27a
“and appointed him to be the head over everything” – This echoes 1CR 15:27b & COL 1:15-17
“for the church, which is his – this teaching is found in COL 1:18
“the fullness of him who fills everything in every way” – divine fullness is found also in COL 1:19

Over...

Eph 1:19
And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,
καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ
19. And so that you will have perceived also what is the excessive greatness of His power placed into us, who are believing Him in accordance with the working of that same mighty power, and and are believing for things that are in accordance with the working of that same mighty power.

Eph 1:20 [In accordance with that same mighty power] which (ἣν) he wrought (ἐνήργησεν, aorist active indicative) in the Christ (ἐν τῷ Χριστῷ), after raising (ἐγείρας, aorist active participle) him (αὐτὸν) out from dead ones (ἐκ νεκρῶν), and set him (καὶ ἐκάθισεν, aorist active indicative) in his right (ἐν δεξιᾷ αὐτοῦ) in the heavenly places (ἐν τοῖς ἐπουρανίοις)
Eph 1:21 Far above (ὑπεράνω) all principality (πάσης ἀρχῆς) , and authority (καὶ ἐξουσίας), and power (καὶ δυνάμεως) , and dominion (καὶ κυριότητος), and above every name (καὶ παντὸς ὀνόματος) being named (ὀνομαζομένου, present passive participle), not only ( οὐ μόνον) in the world this (ἐν τῷ αἰῶνι τούτῳ), but also (ἀλλὰ καὶ) in the coming world (ἐν τῷ μέλλοντι·)
20. In accordance with that same mighty power which he wrought in Christ after raising Him out from among the dead. And He set him down at His right hand in the heavenlies, 21. far above all principality and authority and power, and dominion, and every name being named, not only in this world, but in the coming world too.

Eph 1:22 And all things (καὶ πάντα) He has put under (ὑπέταξεν) under the feet of Him (ὑπὸ τοὺς πόδας αὐτοῦ), and him (καὶ αὐτὸν) gave (ἔδωκεν, aorist active indicative) to be head (κεφαλὴν) over all things ( ὑπὲρ πάντα) in-to/for the church (τῇ ἐκκλησίᾳ).
22. And God has put all things under Christ's feet, and gave Him [to/for the church(?)] to be head over all things [for the church(?)]

Eph 1:23 Which (ἥτις, nom fem. s.) is (ἐστὶν) the body pf Him (τὸ σῶμα αὐτοῦ), the fulness (τὸ πλήρωμα) of him (τοῦ, gen, s. m.) all things (πάντα) in all (ἐν πᾶσιν) filling (πληρουμένου, present active participle).
23. The church is His body, that which contains the fulness of Him who is fulfilling all things (promised/prophesied?) in all members of His body.

1. Verse 19 speaks of His power placed in us who are believing for things that are in accordance with the same mighty power that set Jesus down at God's right hand. Verse 23 speaks about Christ fulfilling in all members of His body the promises that cause us to believe for things in accordance with His inherited power.

2. God raised Jesus' soul out from the dead souls and placed it into the body lying on the stone bench. After this the revived Jesus raised His bony up of the bench, as He prophesied He would.
Jhn 2:19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
Jhn 2:20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
Jhn 2:21 But he spake of the temple of his body.
Jhn 2:22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.

After Jesus' meeting with Mary Magdalene in the Garden, God then raised up Jesus into heaven to be presented before the Father as the firstfruit of the harvest of the earth, and Jesus was given the seat at God's right hand. Jesus moved between heaven and earth at His pleasure for 40 days, and after which returned to heaven and sent the Holy Spirit upon all flesh at Pentecost to convince the world of sin, righteousness and judgment.
The power Paul is pointing to in vv. 20-21 is the power by which Jesus was transformed from a resurrected sin-bearer and was pronounced clean by the Father and was glorified with the station He had enjoyed in heaven before assuming humanity in the incarnation (Zec. 3).

3.
Verse 21 tells us that this authority is His throughout this and the coming world, so we will all be answerable to Him for our lives, and we will all need to meet His criteria for mercy, since He has compassion on whom he wills to have compassion and He shows mercy to whom He wills to show mercy.

4.
22. And God has put all things under Christ's feet, and gave Him [to/for the church(?)] to be head over all things [for the church(?)].

This could mean "God gave Jesus for the church to be head over all things" or "God gave Jesus to the church to be head over all things";
or "God gave Jesus the status of being head over all things, for the church's sake." Or it could be a triple entendre, with all meanings being intended and true.

5.
23. The church is His body, that which contains the fulness of Him who is fulfilling all things (promised/prophesied?) in all members of His body (Paul does not say in every member of His body. This does not preclude it being true that He is also fulfilling all prophecy in every member, but this verse does not say so. )
The church is Jesus' body. He is no longer present and manifesting Himself physically in only one human body, but is present and manifesting Himself in multiple physical bodies, those of the church.

6.
The church universal contains everything Christ is: all His wisdom, power, character, and glory resides in the church universal

7.
23. The church is His body, that which contains the fulness of Him who is fulfilling all things (promised/prophesied?) in all (dative plural) members of His body.
Paul does not say in every ( dative singular) member of His body. This does not preclude it being true that He is also fulfilling all prophecy in every member, but this verse does not say so.
But Christ is working to fulfil all God's promises to mankind through the entire body of the church.

 

[GWH]

Eph 1:19
And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,
καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ
19. And so that you will have perceived also what is the excessive greatness of His power placed into us, who are believing Him in accordance with the working of that same mighty power, and and are believing for things that are in accordance with the working of that same mighty power.

Eph 1:20 [In accordance with that same mighty power] which (ἣν) he wrought (ἐνήργησεν, aorist active indicative) in the Christ (ἐν τῷ Χριστῷ), after raising (ἐγείρας, aorist active participle) him (αὐτὸν) out from dead ones (ἐκ νεκρῶν), and set him (καὶ ἐκάθισεν, aorist active indicative) in his right (ἐν δεξιᾷ αὐτοῦ) in the heavenly places (ἐν τοῖς ἐπουρανίοις)
Eph 1:21 Far above (ὑπεράνω) all principality (πάσης ἀρχῆς) , and authority (καὶ ἐξουσίας), and power (καὶ δυνάμεως) , and dominion (καὶ κυριότητος), and above every name (καὶ παντὸς ὀνόματος) being named (ὀνομαζομένου, present passive participle), not only ( οὐ μόνον) in the world this (ἐν τῷ αἰῶνι τούτῳ), but also (ἀλλὰ καὶ) in the coming world (ἐν τῷ μέλλοντι·)
20. In accordance with that same mighty power which he wrought in Christ after raising Him out from among the dead. And He set him down at His right hand in the heavenlies, 21. far above all principality and authority and power, and dominion, and every name being named, not only in this world, but in the coming world too.

Eph 1:22 And all things (καὶ πάντα) He has put under (ὑπέταξεν) under the feet of Him (ὑπὸ τοὺς πόδας αὐτοῦ), and him (καὶ αὐτὸν) gave (ἔδωκεν, aorist active indicative) to be head (κεφαλὴν) over all things ( ὑπὲρ πάντα) in-to/for the church (τῇ ἐκκλησίᾳ).
22. And God has put all things under Christ's feet, and gave Him [to/for the church(?)] to be head over all things [for the church(?)]

Eph 1:23 Which (ἥτις, nom fem. s.) is (ἐστὶν) the body pf Him (τὸ σῶμα αὐτοῦ), the fulness (τὸ πλήρωμα) of him (τοῦ, gen, s. m.) all things (πάντα) in all (ἐν πᾶσιν) filling (πληρουμένου, present active participle).
23. The church is His body, that which contains the fulness of Him who is fulfilling all things (promised/prophesied?) in all members of His body.

1. Verse 19 speaks of His power placed in us who are believing for things that are in accordance with the same mighty power that set Jesus down at God's right hand. Verse 23 speaks about Christ fulfilling in all members of His body the promises that cause us to believe for things in accordance with His inherited power.

2. God raised Jesus' soul out from the dead souls and placed it into the body lying on the stone bench. After this the revived Jesus raised His bony up of the bench, as He prophesied He would.
Jhn 2:19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
Jhn 2:20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
Jhn 2:21 But he spake of the temple of his body.
Jhn 2:22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.

After Jesus' meeting with Mary Magdalene in the Garden, God then raised up Jesus into heaven to be presented before the Father as the firstfruit of the harvest of the earth, and Jesus was given the seat at God's right hand. Jesus moved between heaven and earth at His pleasure for 40 days, and after which returned to heaven and sent the Holy Spirit upon all flesh at Pentecost to convince the world of sin, righteousness and judgment.
The power Paul is pointing to in vv. 20-21 is the power by which Jesus was transformed from a resurrected sin-bearer and was pronounced clean by the Father and was glorified with the station He had enjoyed in heaven before assuming humanity in the incarnation (Zec. 3).

3.
Verse 21 tells us that this authority is His throughout this and the coming world, so we will all be answerable to Him for our lives, and we will all need to meet His criteria for mercy, since He has compassion on whom he wills to have compassion and He shows mercy to whom He wills to show mercy.

4.
22. And God has put all things under Christ's feet, and gave Him [to/for the church(?)] to be head over all things [for the church(?)].

This could mean "God gave Jesus for the church to be head over all things" or "God gave Jesus to the church to be head over all things";
or "God gave Jesus the status of being head over all things, for the church's sake." Or it could be a triple entendre, with all meanings being intended and true.

5.
23. The church is His body, that which contains the fulness of Him who is fulfilling all things (promised/prophesied?) in all members of His body (Paul does not say in every member of His body. This does not preclude it being true that He is also fulfilling all prophecy in every member, but this verse does not say so. )
The church is Jesus' body. He is no longer present and manifesting Himself physically in only one human body, but is present and manifesting Himself in multiple physical bodies, those of the church.

6.
The church universal contains everything Christ is: all His wisdom, power, character, and glory resides in the church universal

7.
23. The church is His body, that which contains the fulness of Him who is fulfilling all things (promised/prophesied?) in all (dative plural) members of His body.
Paul does not say in every ( dative singular) member of His body. This does not preclude it being true that He is also fulfilling all prophecy in every member, but this verse does not say so.
But Christ is working to fulfil all God's promises to mankind through the entire body of the church.

Thanks for the translation and commentary. Your "triple entendre" trumps my "both-and" bias! :^)

I believe we are ready to proceed with chapter two:

EPH 2:1-2 – “As for you, you were dead in your transgressions and sins in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient.”

“As for you, you were dead in your transgressions and sins” – sinners are spiritually dead and bound for hell before being saved
“in which you used to live when you followed the ways of this world” - the morality of the ungodly is the environment of sinners
“and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient” – the ruler of the ungodly would have to be the devil or Satan, who indwells atheists and works evil using them

 

[PaulThomson]

Thanks for the translation and commentary. Your "triple entendre" trumps my "both-and" bias! :^)

I believe we are ready to proceed with chapter two:

EPH 2:1-2 – “As for you, you were dead in your transgressions and sins in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient.”

“As for you, you were dead in your transgressions and sins” – sinners are spiritually dead and bound for hell before being saved
“in which you used to live when you followed the ways of this world” - the morality of the ungodly is the environment of sinners
“and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient” – the ruler of the ungodly would have to be the devil or Satan, who indwells atheists and works evil using them

Eph 2:1 And you (Καὶ ὑμᾶς), while being (ὄντας) dead (νεκροὺς) for/on account of the trespasses (τοῖς παραπτώμασιν, dative plural) and while being dead for/on account of the sins (καὶ ταῖς ἁμαρτίαις, dative plural);

Eph 2:2 Wherein (ἐν αἷς) at some time (ποτε) you walk/ed (περιεπατήσατε, aorist active indicative) according to the aeon (κατὰ τὸν αἰῶνα, Mar 4:19) of the world this (τοῦ κόσμου τούτου), according to the prince (κατὰ τὸν ἄρχοντα) of the power/authority (τῆς ἐξουσίας) of the air, (τοῦ ἀέρος), [the prince] of the spirit (τοῦ πνεύματος) the [one] (τοῦ) now (νῦν) working (ἐνεργοῦντος, present active participle) in the sons (ἐν τοῖς υἱοῖς) of the unbelief [introduced by Adam] (τῆς ἀπειθείας):

Eph 2:3 Among whom (ἐν οἷς) also we (καὶ ἡμεῖς) all (πάντες ) participate/d (ἀνεστράφημέν, aorist passive indicative) in times past (ποτε) in the lusts (ἐν ταῖς ἐπιθυμίαις ) of the flesh of us (τῆς σαρκὸς ἡμῶν), fulfilling (ποιοῦντες, present active participle) the desires (τὰ θελήματα) of the flesh (τῆς σαρκὸς) and of the mind (καὶ τῶν διανοιῶν); and we were (καὶ ἤμεν) children ( τέκνα) by nature (φύσει) of wrath (ὀργῆς ), as even (ὡς καὶ) the rest (οἱ λοιποί). ·

Eph. 2:1-3 And you being dead on account of the trespasses and the glory-missings [of Adam and Eve], in which you sometimes walk/ed, walking in conformity to the phase this world is in, according to the will of the prince who has authority within the earth's atmosphere, the prince of the spirit now working in the sons of the unbelief [of Adam and Eve] among whom we all also participate/d sometimes in the lusts of our flesh, fulfilling the desires of the flesh and of the mind. And we were by nature children of wrath, even as the rest were.

1. The word paraptOma is from the verb parapiptO, which means to walk beside. The idea is that there is a defined and designated path to walk upon, but this person is not staying on the prescribed path, but is choosing to walk beyond the borders of that path, hence the idea of transgressing. It refers to rebellion against keeping to the commandments of God.

2. The word hamartia is from the verb hamartanO, which means to fall short of a goal one is aiming to meet, or to miss a target one is aiming at. Unlike paraptOma, which is a deliberate abandoning of the set goal, this describes an accidental missing of the goal one is set and is trying to achieve. It refers to us falling short of God's glory, or falling short of the glory God intended us to walk in.

3. The arthrous "trespasses" and "glory-missings" points us to particular, well-known trespasses and glory-missings that brought about our death: the trespasses and glory-missings of Adam and Eve because of which we became mortal.

4. Walk/ed is an aorist atemporal form of the verb. We sometimes walk in the same kind of trespass and glory-missing as Adam and Eve did.

5. This world goes through phases or ages (aiOn) that are characterised by different features. Jesus talks about the cares of this age (aiOn), so there are different anxieties that are prioritised at different phases of history. First century citizens knew nothing of the stresses caused by today's tech and western affluence. Adam and Eve suffered peculiar cares when tempted by satan, that we cannot fully understand from our cultural milieu. The Christians of Paul's day suffered the same stresses as the unbelievers, and sometimes responded sinfully to them., as Adam and Eve did to theirs.

6. Satan, in my view, was cast out of heaven after he had been accused before God by Satan when He appeared before God as the firstfruits from the dead after His resurrection, as observed as a prophetic vision by Zecariah and recorded in Zec. 3. Since then he ahs been limited in movement to operating within the earth's atmosphere. At some point he will become earth-bound and get around in the anti-christ's body, and even later he will be bound in the underworld.

7. Satan is also the prince of the spirit that now works in the sons of the unbelief. Another way to translate this genitive (of the spirit) would be "The spiritual prince that now works in the sons of the unbelief" . The arthrous "the unbelief" indicates that a particular well-known unbelief is in view here. Our unbelief is modeled on the unbelief of Adam and Eve. We are sons of their unbelief.

8. The aorist verb "participate/d is timeless, so could be referring to any of the times we do evil, whether before conversion or after.

9. We were by nature children of wrath, like the unbelievers, heading for the second death because of our unbelief. But now in trusting in Christ we have been delivered from wrath.

 

[GWH]

Eph 2:1 And you (Καὶ ὑμᾶς), while being (ὄντας) dead (νεκροὺς) for/on account of the trespasses (τοῖς παραπτώμασιν, dative plural) and while being dead for/on account of the sins (καὶ ταῖς ἁμαρτίαις, dative plural);

Eph 2:2 Wherein (ἐν αἷς) at some time (ποτε) you walk/ed (περιεπατήσατε, aorist active indicative) according to the aeon (κατὰ τὸν αἰῶνα, Mar 4:19) of the world this (τοῦ κόσμου τούτου), according to the prince (κατὰ τὸν ἄρχοντα) of the power/authority (τῆς ἐξουσίας) of the air, (τοῦ ἀέρος), [the prince] of the spirit (τοῦ πνεύματος) the [one] (τοῦ) now (νῦν) working (ἐνεργοῦντος, present active participle) in the sons (ἐν τοῖς υἱοῖς) of the unbelief [introduced by Adam] (τῆς ἀπειθείας):

Eph 2:3 Among whom (ἐν οἷς) also we (καὶ ἡμεῖς) all (πάντες ) participate/d (ἀνεστράφημέν, aorist passive indicative) in times past (ποτε) in the lusts (ἐν ταῖς ἐπιθυμίαις ) of the flesh of us (τῆς σαρκὸς ἡμῶν), fulfilling (ποιοῦντες, present active participle) the desires (τὰ θελήματα) of the flesh (τῆς σαρκὸς) and of the mind (καὶ τῶν διανοιῶν); and we were (καὶ ἤμεν) children ( τέκνα) by nature (φύσει) of wrath (ὀργῆς ), as even (ὡς καὶ) the rest (οἱ λοιποί). ·

Eph. 2:1-3 And you being dead on account of the trespasses and the glory-missings [of Adam and Eve], in which you sometimes walk/ed, walking in conformity to the phase this world is in, according to the will of the prince who has authority within the earth's atmosphere, the prince of the spirit now working in the sons of the unbelief [of Adam and Eve] among whom we all also participate/d sometimes in the lusts of our flesh, fulfilling the desires of the flesh and of the mind. And we were by nature children of wrath, even as the rest were.

1. The word paraptOma is from the verb parapiptO, which means to walk beside. The idea is that there is a defined and designated path to walk upon, but this person is not staying on the prescribed path, but is choosing to walk beyond the borders of that path, hence the idea of transgressing. It refers to rebellion against keeping to the commandments of God.

2. The word hamartia is from the verb hamartanO, which means to fall short of a goal one is aiming to meet, or to miss a target one is aiming at. Unlike paraptOma, which is a deliberate abandoning of the set goal, this describes an accidental missing of the goal one is set and is trying to achieve. It refers to us falling short of God's glory, or falling short of the glory God intended us to walk in.

3. The arthrous "trespasses" and "glory-missings" points us to particular, well-known trespasses and glory-missings that brought about our death: the trespasses and glory-missings of Adam and Eve because of which we became mortal.

4. Walk/ed is an aorist atemporal form of the verb. We sometimes walk in the same kind of trespass and glory-missing as Adam and Eve did.

5. This world goes through phases or ages (aiOn) that are characterised by different features. Jesus talks about the cares of this age (aiOn), so there are different anxieties that are prioritised at different phases of history. First century citizens knew nothing of the stresses caused by today's tech and western affluence. Adam and Eve suffered peculiar cares when tempted by satan, that we cannot fully understand from our cultural milieu. The Christians of Paul's day suffered the same stresses as the unbelievers, and sometimes responded sinfully to them., as Adam and Eve did to theirs.

6. Satan, in my view, was cast out of heaven after he had been accused before God by Satan when He appeared before God as the firstfruits from the dead after His resurrection, as observed as a prophetic vision by Zecariah and recorded in Zec. 3. Since then he ahs been limited in movement to operating within the earth's atmosphere. At some point he will become earth-bound and get around in the anti-christ's body, and even later he will be bound in the underworld.

7. Satan is also the prince of the spirit that now works in the sons of the unbelief. Another way to translate this genitive (of the spirit) would be "The spiritual prince that now works in the sons of the unbelief" . The arthrous "the unbelief" indicates that a particular well-known unbelief is in view here. Our unbelief is modeled on the unbelief of Adam and Eve. We are sons of their unbelief.

8. The aorist verb "participate/d is timeless, so could be referring to any of the times we do evil, whether before conversion or after.

9. We were by nature children of wrath, like the unbelievers, heading for the second death because of our unbelief. But now in trusting in Christ we have been delivered from wrath.

Okay, I collated yours with the NIV as follows:

EPH 2:1-3 – “As for you, you were dead in your transgressions and sins wherein you walked when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in the children of unbelief. All of us lived among them at one time, participating in the lusts of our sinful flesh and mind, and we were by nature children of wrath, like the rest.”

So, someone please present a few more verses. The NIV has the following for the next two:

EPH 2:4-5 – “But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions-it is by grace you have been saved.”

 

[PaulThomson]

Okay, I collated yours with the NIV as follows:

No, you didn't.

 

[GWH]

Okay, I collated yours with the NIV as follows:

EPH 2:1-3 – “As for you, you were dead in your transgressions and sins wherein you walked when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in the children of unbelief. All of us lived among them at one time, participating in the lusts of our sinful flesh and mind, and we were by nature children of wrath, like the rest.”

So, someone please present a few more verses. The NIV has the following for the next two:

EPH 2:4-5 – “But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions-it is by grace you have been saved.”

(sigh). The following words are from your version: wherein, walked, children, unbelief, lusts, flesh, mind, wrath, etcetera.
(Okay belay the last:^)

 

[PaulThomson]

(sigh). The following words are from your version: wherein, walked, children, unbelief, lusts, flesh, mind, wrath, etcetera.
(Okay belay the last:^)

If we are doing a Bible study, we each contribute our thoughts isnour own words concerning what we think the passages mean. It is disrespectful to my efforts to convey the meaning of a passage, when you simply extract words from my contribution and insert them into the Not Inspired Version (NIV) of the Bible, and imply that you have thereby encapsulated by contribution in the resultant mishmash. Can we simply express our own understandings of the texts and discuss any variations that we are interested in exploring further.
I do not appreciate being turned into a machine that pumps out words for you to select from and insert into your machine to generate some frankenstein version of the original text under consideration.

 

[PaulThomson]

Okay, I collated yours with the NIV as follows:

EPH 2:1-3 – “As for you, you were dead in your transgressions and sins wherein you walked when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in the children of unbelief. All of us lived among them at one time, participating in the lusts of our sinful flesh and mind, and we were by nature children of wrath, like the rest.”

So, someone please present a few more verses. The NIV has the following for the next two:

EPH 2:4-5 – “But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions-it is by grace you have been saved.”

Eph 2:4
ὁ δὲ θεὸς (The but God) πλούσιος (rich) ὢν (being, present participle) ἐν ἐλέει (en + dative, at rest in mercy) διὰ τὴν πολλὴν (through-into the great) ἀγάπην (love) αὐτοῦ (of Him) ἣν (which, acc, s, expressing movement toward, into which) ἠγάπησεν (he loves/d, aorist active indicative) ἡμᾶς (us, acc. pl.)
But God being rich in mercy, through His great love into which He loves us

Eph 2:5
καὶ (even) ὄντας (being, present participle) ἡμᾶς (us) νεκροὺς (dead) τοῖς παραπτώμασιν (at rest in the transgressions) συνεζωοποίησεν (he quickens/-ed with, aorist active indicative) τῷ Χριστῷ at rest in the Christ, dat. s.) χάριτί (at rest in grace) ἐστε (you are, present indicative) σεσῳσμένοι (having been saved, present perfect passive participle)
even while we are inevitably physically dead because of the trespasses (of Adam and Eve), He makes us alive together with Christ (in grace you were and remain saved),

Eph 2:6
καὶ (and) συνήγειρεν (he raises/-d us up with, aorist indicative active) καὶ (and) συνεκάθισεν (he seats/-ed us with, aorist active indicative) ἐν τοῖς ἐπουρανίοις (in the heavenlies) ἐν Χριστῷ Ἰησοῦ (at rest in Christ).
and He raises us up with Him, and in union with Christ He seats us with Him in the heavenlies.

1.
The accusative case generally conveys also a sense of movement towards the person or thing represented by the substantive.
The relative pronoun ἣν is accusative, so I see it as indicating, not just that God loves us with great love, but that he loves us into His great love. With His love, He woos us who are living with a sense of alienation from His love, into drawing near to Him so as to begin to experience an abiding trust in His love.

2.
The aorist form is atemporal, so may be understood as gnomic, expressing a truth that is the case at all times, such as in the statement: "Water boils (Greek aorist) at 100 decrees C at one atmosphere pressure." It does this at any time in history where the conditions apply.

So, rather than vv. 5-6 being statements about the past, they may be statements about universal principles that apply in the past, present and future. Even though we are inevitably going to die because of the penalty placed upon humankind because of Adam's and Eve's transgressions (the transgressions), whenever in time we renew our trust in Christ, God is makes us spiritually alive together with Christ, and raises us up together with Christ and seats us in heavenly places together with Christ.

3. I think "the transgressions" refers to Adam and Eve's transgressions primarily, since the phrase is τοῖς παραπτώμασιν, tois paraptOmasin.paraptOma means a trangression of the set borders of a path, unlike hamartia, which means a falling short of a target, falling short of God's glory, falling short of the glory God intended us to walk in, which we are told in Romans 5 that God does not impute to us. He only imputes (records against us) transgressions, not glory-missings. and since many non-Jews have no divine commands that they are knowingly violating, they don't have any transgression to die the second death for.

4.
I notice a parallel here between Eph. 1:19-23 and Eph. 2:5-6 -

Eph. 1:19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

22 And hath put all things under his feet, and gave him to be the head over all things to the church,

23 Which is his body, the fulness of him that filleth all in all.

And,
Eph.2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved

6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

What God did for Jesus, lifting Him out of physical death and lifting Him up alive in the Spirit to His right hand, he does for all those who are in Christ by faith. We must wait for the physical resurrection, but we can even now enjoy the same life in the Spirit as Jesus has beside the Father.

 

[GWH]

If we are doing a Bible study, we each contribute our thoughts isnour own words concerning what we think the passages mean. It is disrespectful to my efforts to convey the meaning of a passage, when you simply extract words from my contribution and insert them into the Not Inspired Version (NIV) of the Bible, and imply that you have thereby encapsulated by contribution in the resultant mishmash. Can we simply express our own understandings of the texts and discuss any variations that we are interested in exploring further.
I do not appreciate being turned into a machine that pumps out words for you to select from and insert into your machine to generate some frankenstein version of the original text under consideration.

Well, you disrespect the NIV and my efforts to collate or harmonize them with yours,
but I am open to discussing the differences or variations further, so go ahead, but please
realize that no version of the extant texts and no harmonization of the meaning of the entire text
by fallible folks like us will be perfect, so we must be satisfied with sufficiency.

 

[GWH]

Eph 2:4
ὁ δὲ θεὸς (The but God) πλούσιος (rich) ὢν (being, present participle) ἐν ἐλέει (en + dative, at rest in mercy) διὰ τὴν πολλὴν (through-into the great) ἀγάπην (love) αὐτοῦ (of Him) ἣν (which, acc, s, expressing movement toward, into which) ἠγάπησεν (he loves/d, aorist active indicative) ἡμᾶς (us, acc. pl.)
But God being rich in mercy, through His great love into which He loves us

Eph 2:5
καὶ (even) ὄντας (being, present participle) ἡμᾶς (us) νεκροὺς (dead) τοῖς παραπτώμασιν (at rest in the transgressions) συνεζωοποίησεν (he quickens/-ed with, aorist active indicative) τῷ Χριστῷ at rest in the Christ, dat. s.) χάριτί (at rest in grace) ἐστε (you are, present indicative) σεσῳσμένοι (having been saved, present perfect passive participle)
even while we are inevitably physically dead because of the trespasses (of Adam and Eve), He makes us alive together with Christ (in grace you were and remain saved),

Eph 2:6
καὶ (and) συνήγειρεν (he raises/-d us up with, aorist indicative active) καὶ (and) συνεκάθισεν (he seats/-ed us with, aorist active indicative) ἐν τοῖς ἐπουρανίοις (in the heavenlies) ἐν Χριστῷ Ἰησοῦ (at rest in Christ).
and He raises us up with Him, and in union with Christ He seats us with Him in the heavenlies.

1.
The accusative case generally conveys also a sense of movement towards the person or thing represented by the substantive.
The relative pronoun ἣν is accusative, so I see it as indicating, not just that God loves us with great love, but that he loves us into His great love. With His love, He woos us who are living with a sense of alienation from His love, into drawing near to Him so as to begin to experience an abiding trust in His love.

2.
The aorist form is atemporal, so may be understood as gnomic, expressing a truth that is the case at all times, such as in the statement: "Water boils (Greek aorist) at 100 decrees C at one atmosphere pressure." It does this at any time in history where the conditions apply.

So, rather than vv. 5-6 being statements about the past, they may be statements about universal principles that apply in the past, present and future. Even though we are inevitably going to die because of the penalty placed upon humankind because of Adam's and Eve's transgressions (the transgressions), whenever in time we renew our trust in Christ, God is makes us spiritually alive together with Christ, and raises us up together with Christ and seats us in heavenly places together with Christ.

3. I think "the transgressions" refers to Adam and Eve's transgressions primarily, since the phrase is τοῖς παραπτώμασιν, tois paraptOmasin.paraptOma means a trangression of the set borders of a path, unlike hamartia, which means a falling short of a target, falling short of God's glory, falling short of the glory God intended us to walk in, which we are told in Romans 5 that God does not impute to us. He only imputes (records against us) transgressions, not glory-missings. and since many non-Jews have no divine commands that they are knowingly violating, they don't have any transgression to die the second death for.

4.
I notice a parallel here between Eph. 1:19-23 and Eph. 2:5-6 -

Eph. 1:19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

22 And hath put all things under his feet, and gave him to be the head over all things to the church,

23 Which is his body, the fulness of him that filleth all in all.

And,
Eph.2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved

6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

What God did for Jesus, lifting Him out of physical death and lifting Him up alive in the Spirit to His right hand, he does for all those who are in Christ by faith. We must wait for the physical resurrection, but we can even now enjoy the same life in the Spirit as Jesus has beside the Father.

Here is my attempted collation and commentary regarding Eph.2:4-6:

EPH 2:4-6 – “But because of his great love for us, God, being rich in mercy, makes us who are dead in transgressions alive with Christ, saved and being saved by grace. And He raises us up with Him and seats us with Him in the heavens.”

“because of his great love for us” – and for all sinners per Rom.5:5-8 and 1Tim.2:3-4
“God, being rich in mercy” – God’s riches are referred to again in Eph.3:16
“makes us who are dead in transgressions” – the wages of sin is death per Rom.6:23
“alive with Christ” – because of faith in Jesus as Lord per 2Cor.4:5 & Col.2:6
“saved and being saved by grace” – conversion and sanctification are not by works per Eph.2:8-10
“And He raises us up with Him” – future resurrection is viewed as being present
“and seats us with Him in the heavens” – the saints share Christ’s blessings