We would mention here, in passing, the important principle that, what

constitutes the initial calling of one company (e.g. the Galatian converts),

may also be the added `prize' of another company (e.g. Abraham, Isaac and

Jacob, who had already received the `land' and the `nation' in their initial

calling).  A further example of the same principle is provided by the fact

that `eternal life' which is a `gift' in Romans, is spoken of as an `award'

in Matthew 25.  We will not however, pursue this matter further, as it is not

essential to our present purpose.

It is clear from Hebrews 11 and 12 that the sphere of blessing there in

view is that of the city which will at the last come down from God out of

heaven.  This reference takes us to the Book of the Revelation, where we

discover two things.  First, that those whose blessings are found in the New

Jerusalem are spoken of as the `Bride', a company that differs from the

divorced Wife who will be restored at the end; and secondly, that this

company are `overcomers' who have a `crown' (Rev. 3:11,12), a further

parallel with the believers of Philippians 3, who attain the `prize'.  (See

Millennial Studies9).

We discover, therefore, that the second sphere of blessing is in the

nature of a reward.  It is the `heavenly' phase of the kingdom.  Abraham

could not have forfeited the land of promise, for it was his as an

gift; but in addition to this, he received the `heavenly country', which was

associated with his `perfecting'.  This `perfecting' of his faith is the

theme of the epistle of James, which regards the offering of Isaac as the

`fulfilling' of the initial act of faith whereby Abraham was justified (Jas.

2:23).  (See the article Temptation p. 26).  James also has much to say in

the first chapter about patient endurance and its perfecting work in view of

the crown (Jas. 1:3,4,12).  The heavenly country and city are not for

`righteous ones', simply, but for `perfected righteous ones', just as the

`prize of the high calling in Christ Jesus' and `the out -resurrection' of

Philippians 3 are for those who go on unto perfection.

If the heavenly country, for which Abraham gave up so much, differs

from the land of promise in which he lived as a pilgrim, then we must

obviously recognize this heavenly calling as a separate sphere.  Moreover it

is clear that one of the chief characteristics of this sphere is that it

represents a reward for faithful obedience, as distinct from the land of

promise which was quite unconditional.  We have not attempted to

differentiate between the covenant made with Abraham regarding the land, and

the covenant made at Sinai.  As both operate on the earth, they are both

included in the one sphere.

The distinctive place, `where', and the time `when' the Church of the

Mystery shall enjoy its blessings and was chosen in Christ by the Father, are

given in Ephesians 1:3,4.  We are not now concerned with the true translation

of the words, `before the foundation of the world' in verse 4, but with the

latter clause of verse 3:

`Blessed be the God and Father of our Lord Jesus Christ, Who hath

blessed us with all spiritual blessings in heavenly places in Christ'

(Eph. 1:3).

As the phrase en tois epouraniois is exclusive to Ephesians, and as

every other occurrence of epouranios has reference to the character of the

`heavenly' thing concerned, but not the place `where' it will be enjoyed, a