the mountains, or the height of the wings of the overshadowing Cherubim.

Doubtless he would have been surprised to have learned that huperano

contained no idea of `distance', and that in the reference to the Cherubim,

it might mean near rather than far.  However good our intention may be, we

are all liable to go to such lengths when seeking support for any particular

line of teaching.  Although we have written on the subject again and again,

our critic has never understood that when we speak of a position `far above

all heavens', we have no idea that when Christ ascended up far above all

heavens He was `outside the heavens'.  What we have maintained is that `the

heavens' that are in view since the six days' creation are the only heavens

associated with the redeemed until the revelation of the Mystery, and that no

redeemed child of God has any prospect of association with the heaven of

Genesis 1:1 except the church of the Mystery chosen in Christ before the

period referred to in Genesis 1:2.  (See the article entitled Heaven2).  As

many of our readers may not have access to our early writings, and as it is

essential that this matter should be clarified, we repeat what has been in

print for over forty years, so that all may see, if they will but take the

trouble, that so far as we are concerned, we have nothing in common with any

teaching that puts the church of the One Body outside the realm of Genesis

1:1.  In 1917 (The Berean Expositor, vol. 7, p. 8) we wrote:

`In the original of the New Testament, two words are employed, both

translated "heavenly" (ouranios and epouranios).  The added word epi

signifies upon or over, and refers to the heavens that are above the

firmament, and beyond the limitations of the present creation (compare

Gen. 1 with Psa. 148.4; 1 Kings 8:27; Heb. 7:26)'.

As two words are used, both translated `heavenly', we are justified in

attempting to discriminate, and as epi is added to ouranios, and huperano

supplies the idea, we adopted the Latin equivalent of huper and added super -

- coining the word `super -heavens' for the special usage found in Ephesians

1:3,20 and 2:6.

On page 45 of the same volume we have the following:

`On many occasions the Scriptures speak of God "stretching out the

heavens" (Psa. 104:2); "Who stretchest out the heavens like a curtain";

also Isaiah 40:22; 42:5; 45:12; 51:13; Jeremiah 10:12; 51:15; Zechariah

12:1 ... When we grasp the significance of the firmament, and the

purpose that is carried out within its expanse, we may then see the

perfect fitness of the statements of Ephesians, where in the words "the

heavenly places" (epouranios a word which literally means "upon the

heavens"), we are taken beyond the firmament ... Ephesians always

speaks of the blessings of the One Body as being in the epouranios, the

sphere above the heavens.  Peter, however, does not pierce the

firmament, the inheritance he speaks of is reserved "in the heavens",

not in the sphere above the heavens'.

In such translations as `super -heavens', `far above all heavens',

`made higher than the heavens', it is evident that a sphere beyond the

limitations of the heavens of Genesis 1:8 is intended.  That this was and is

our meaning, let the following quotation from vol. 11 (1921), page 76, bear

`The New Heavens and the New Earth.  To this period belong the

blessings of the Mystery.  The only calling or revelation that has

pierced the present temporary heaven and touched that which can be