The inheritance of the Mystery appears to have been in the apostle's

mind when he spoke of `breadth, length, depth and height', four

dimensions, and so something `spiritual' and not associated or

confined by the limitations of our present three dimensional

existence.  Philosophers speak of `the fourth dimension', but for

all practical purposes we live in a world of three dimensions:

breadth, length, height.

These items, supplied by the Scriptures themselves, wonderfully confirm

the teaching given elsewhere of `Three spheres of blessing', namely (1) The

Land, (2) The heavenly City, (3) The position far above all.  This leaves the

two, `depth and height', to be considered, for their usage is wider than

`breadth and length' and so must embrace something more.  The apostle forces us

to give attention to them in Ephesians 4:9,10, breaking into the narrative by

`Now that He ascended, what is it but that He also descended first into

the lower parts of the earth?  He that descended is the same also that

ascended up far above all heavens, that He might fill all things'.

A similar employment of the figure of ascending into heaven and descending

into the deep is found in Romans 10:6,7.  According to Proverbs 25:3 `The heaven

(is) for height, and the earth (is) for depth', with a context that indicates

the unsearchable nature of these spheres.  Is it too much to believe that, in

this reference to `what is the depth and height', the apostle also had in view

those riches which were unsearchable?  Height and depth moreover speak of

possible spiritual foes (Rom. 8:38,39) with whom are associated `principalities

and powers', but which can never separate the believer from the love of God

which is in Christ Jesus.  Before considering this mighty theme we must pause to

observe that the breadth, and length, and depth and height can only be

comprehended `with all saints'.  What does this mean?  Why should the

comprehending of these demand the fellowship of the saints?  In the first prayer

of Ephesians 1:15-19 Paul makes his basis the love that the Ephesians had `unto

all the saints'; here he suggests that knowledge and comprehension of the holy

mysteries implied in breadth, length, depth and height would be veiled to all

but those who were not only `one Body', but who had access `in one Spirit', and

who endeavour to keep the unity in the bond of peace.

In earlier writings, particularly those epistles to the Corinthians and to

the Hebrews, he had shown the evil effect of divisions, and of their connection

with immature growth and dullness of hearing.  It would appear that it is

useless to profess to be a member of the One Body, and yet fail to act as part

of a unity.  Had the apostle not been assured of the Ephesians' `love unto all

the saints', he would not have been able to pray that they might know what is

the hope of His calling, or the riches of the glory of His inheritance in the

saints.  So here, we cannot truly comprehend the wonders of the high calling of

this third sphere, and be indifferent to the unity which is its one and only

earthly manifestation.  The concluding words of this section `and to know the

love of Christ which passeth knowledge', seem to envisage in concrete form the

vaguer statement covering depth and height.

`Which passeth knowledge'.  In this expression we find the Greek word

huperballo which occurs in Ephesians three times:

`What is the exceeding greatness of His power to us-ward'

(Eph. 1:19).