IN HEAVENLY PLACES

(Eph. 1:3)

We have said elsewhere that this phrase is unique, that it occurs in the epistle to the Ephesians and nowhere else.

The unwary can easily be moved when they read that, in spite of what we have said, epouranios occurs in fifteen

other places outside of Ephesians, as widely distributed as Matthew, John, 1 Corinthians, Philippians, 2 Timothy and

Hebrews. We have been accused of misleading God's people and of misquoting Scripture, and yet, in spite of all

that has or can be said we repeat that the phrase `in heavenly places' en tois epouraniois is unique, occurring

nowhere else than in the epistle to the Ephesians. The word `heavenly' epouranios most certainly occurs elsewhere,

this we have never denied. We read in Matthew 18:35 of `My heavenly Father' and in John 3:12 of `heavenly

things', in 1 Corinthians 15:40 of `celestial bodies' and in Hebrews of those who `tasted of the heavenly gift'. No

one, so far as our knowledge permits us to say, has ever maintained that those Hebrews who had tasted of the

heavenly gift, had actually ascended up to heaven itself in order to do so! Many things may be heavenly in origin

and in character that are not enjoyed `in heaven', and this is the point, it is this feature that is unique. The reader

will agree that the word `places' answers the question `where?' and our first consideration must be to examine the

Scriptures to see whether `this is so'.

Hou is an adverb of place, and is used elliptically instead of the full expression eph hou topou `in what place'.

We read in Colossians 3:1 `seek those things which are above, WHERE Christ sitteth on the right hand of God'.

Presently we shall see that `heavenly places' is synonymous with `where Christ sitteth at the right hand of God', and

that it is moreover allied with the word ano `above', which also is directly connected with these heavenly places.

This one passage, Colossians 3:1, establishes that Christ is represented as being someWHERE, and if He is said to

be seated at the right hand of God in heavenly places in Ephesians, no more need be said on that score. That such a

statement is true, every reader is aware, for Ephesians 1:20,22 directs our wondering attention to the exalted position

of Christ, Who, being raised from the dead, was set `at His own right hand in the heavenly places'. This sphere of

exalted glory is further defined; it is said to be `far above all principality and power' (Eph. 1:21). Now the simple

connective ano is sufficient to take us to `where' Christ sitteth at the right hand of God (Col. 3:1), consequently the

intensive huperano employed by the apostle, and translated `far above' in Ephesians 1:21, cannot certainly mean

less, it must mean more than the simple ano. If we allow the apostle to speak for himself we shall be left in no doubt

as to the nature of this exaltation. In Ephesians 4 we read:

`He that descended is the same also that ascended up far above all heavens, that He might fill all things' (Eph.

Let us notice one or two important features in this passage. `He ascended up', anabaino, literally means `to go

up' as one would a mountain (Matt. 5:1); or as the false shepherds who `climb up' some other way (John 10:1). The

Ascension is put in contrast with His `descent' katabaino. This also primarily means `to go down' as rain descends

(Matt. 7:25), or when one descends a mountain (Matt. 17:9). Ephesians 4 tells us that His descent was to `the lower

parts' and that His Ascent was `far above all heavens', and lest we should be tempted for any reason to set a limit to

this ascent, we are further informed that this Descent and this Ascent was in order that He may `fill all things'.

Consequently, the Saviour ascended to the highest conceivable position in glory. Now this position described as

huperano `far above all heavens' is found in Ephesians 1:21, `far above all principality and power'. They are

co-extensive in scope and meaning. In other parts of the New Testament we read of this Ascension and one or two

passages give further meaning and point to the phrase we are examining. The apostle speaking of the Ascension

when writing to the Hebrews, says of Christ that He `is passed into the heavens', which the Revised Version corrects

to read `passed through the heavens'. The word here is dierchomai `passed through' as Israel passed through the

Red Sea (1 Cor. 10:1) or as the proverbial camel is spoken of as going through the eye of a needle (Matt. 19:24).

Again, in Hebrews 7:26 Christ is said to have been made `higher than the heavens'. We must therefore understand

that the epi in the compound epouranios does really indicate position and place - every reference so far considered

points to that one fact, this is `where' Christ sits, this is `where' all spiritual blessings will be enjoyed.

However, we have not yet concluded our examination. Christ is said to be in `heaven' (Heb. 9:24) in the self

same epistle that says He `passed through the heavens'. How can this be? The Hebrew reader acquainted with the

first chapter of Genesis would need no explanation. The heaven, which is `at the right hand of God' is the heaven of