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 (in the Received Text) of `My

heavenly Father' and in John 3:12 of `heavenly things', in 1 Corinthians 15:40

of `celestial bodies' and in Hebrews 6:4 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 taste it!  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.

First, let us consider the implications of this term `in heavenly places'.

What justification is there for the added word `places'?  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 on 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 on 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 on 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. 4:10).

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'

katoteros, 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 were in order that He might `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 coextensive in