Another very cogent argument which supports this connection is the fact

that, although circumcision is at the very heart of the Jewish problem, the

apostle never speaks of it in the epistle to the Hebrews.  This would be

difficult to explain or to understand if Hebrews stood alone, but if

`Galatians' and `Hebrews' go together, then circumcision would have been

effectively dealt with in the `covering letter', leaving the way clear in

Hebrews for the exhortation that it gives to go on to perfection.

The first definite indication of the `sphere of blessing' that is in

view in the epistle to the Hebrews is found in chapter 3:1, where those to

whom the apostle wrote are called: `holy brethren, partakers of the heavenly

calling'.  This is the first of six occurrences of epouranios in Hebrews,

which we give below:

`Wherefore, holy brethren, partakers of the heavenly calling, consider

the Apostle and High Priest of our profession, Christ Jesus' (Heb.

`For it is impossible for those who were once enlightened, and have

tasted of the heavenly gift, and were made partakers of the Holy Ghost

... to renew them again unto repentance' (Heb. 6:4 -6).

`Who serve unto the example and shadow of heavenly things, as Moses was

admonished of God when he was about to make the tabernacle: for, See,

saith He, that thou make all things according to the pattern shewed to

thee in the mount' (Heb. 8:5).

`It was therefore necessary that the patterns of things in the heavens

should be purified with these; but the heavenly things themselves with

better sacrifices than these' (Heb. 9:23).

`But now they desire a better country, that is, an heavenly: wherefore

God is not ashamed to be called their God: for He hath prepared for

them a city' (Heb. 11:16).

`But ye are come unto mount Sion, and unto the city of the living God,

the heavenly Jerusalem' (Heb. 12:22).

We must now examine these passages, so that our conception of what is

`heavenly' shall be moulded, not by our own views, but by what is actually

In the first passage, we read that these Hebrews were `partakers of the

heavenly calling', but whether or not this means that they were going to

enjoy their inheritance in the heavenly places `where Christ sitteth' is not

here stated.  In the first place, however, let us note that there is the most

positive testimony that the position occupied by Christ in Hebrews is

identical with that of Ephesians.  In Ephesians, Christ is said to have

ascended `far above all heavens' (Eph. 4:10), while in Hebrews He is said to

have `passed through the heavens' (Heb. 4:14) and `made higher than the

heavens' (hupseloteros, Heb. 7:26).  What is never taught in Hebrews,

however, is that any of the redeemed could entertain the hope of being there,

`where Christ sitteth'.  The teaching is all in the other direction.  We are

reminded, for instance, that when the High Priest entered the most holy place

(a type of heaven itself) he entered `alone' (Heb. 9:7).  These Hebrews had

certainly `tasted the heavenly gift', but they did not ascend to heaven to do

so; they tasted this heavenly gift while here on earth.