proceeds at once to explain this term, revealing by his language something of

the scope that is envisaged in this sphere `heavenly places'.  He says it is

`far above all principality, and power, and might, and dominion, and every name

that is named, not only in this world, but also in that which is to come' (Eph.

Before we proceed to the worshipping consideration of the Saviour's high

glory here revealed, let us pause at the statement `set Him at His own right

hand', for we are going to read presently of believers who are `seated together'

in these selfsame heavenly places (Eph. 2:6).  The act of `sitting' means ever

so much more than resting; it means the assumption of authority.  Thus Matthew

was `sitting' at the receipt of custom (Matt. 9:9).  In the same way when Christ

answered the high priest He said `Hereafter shall ye see the Son of Man sitting

on the right hand of power' (Matt. 26:64), which was immediately denounced as

blasphemy.  Pilate sat down on the judgment seat (Matt. 27:19) in the exercise

of authority.  The passage that is often quoted in the New Testament to this

effect is Psalm 110:1, `Sit Thou at My right hand, until I make Thine enemies

Thy footstool', and in the Revelation we are not only directed to consider the

throne, but He that sat thereon (Rev. 4:2,3).  The number of references in the

Apocalypse to this seating is too great to transcribe here, but they should be

The seated Priest is the glory of the epistle to the Hebrews (Heb. 1:3,8;

8:1; 10:12 and 12:2) even as the seated Lord is the glory of the epistle to the

Ephesians.  The fact that He is seated there indicates a finished work, the

displacement of the Accuser, and His investment with all authority.  Without the

Ascension and Session (the state of being seated) of our Lord, the revelation of

the Mystery would be a mockery.  Because He sits there, the members of His Body

can look forward to the blessings of this calling with confidence and joy.

`Far above all'.  These words are the translation of the Greek huperano, a

compound made up of huper above, and ano up.  It will be seen that each word

means either up or above, consequently the compound must be expressed with some

intensity, and the English `far above all' is as good a rendering as any.  Huper

can sometimes only be fully expressed in this way.  In Ephesians 3:20 the

presence of huper is indicated by the word `exceeding' as well as the word

`above'.  So, also in 2 Thessalonians 1:3 `groweth exceedingly' and Ephesians

1:19 `exceeding greatness' or in Galatians 1:13 `beyond measure'.  In Ephesians

4:10 we learn that Christ ascended up far above all heavens, even so we are only

too conscious of the poverty of language to indicate the high exaltation of the

Son of God.  Isaiah seems to have expressed this when he used not one, not two,

but three words to indicate the high glory of the ascended Saviour `He shall be

exalted and extolled and be very high' (Isa. 52:13).

Had the apostle Paul simply stated that Christ now sits at the right hand

of God in the heavenly places, we should know that He was occupying the highest

conceivable pinnacle of glory in the wide universe, but this is enlarged and

emphasized when we consider the realms that are placed beneath His feet.  He is

far above all `principality, and power, and might, and dominion, and every name

that is named, not only in this world, but also in that which is to come' (Eph.

Let us take this opportunity of acquainting ourselves with these heavenly

powers, among whom our future lot is cast.  Principality is the Greek arche.

The primary meaning of this word is beginning, in order of time, and then of

dignity, the first place, government.  We will not occupy space by recording the