Ezek. 1: is not that of Gen. 1:, but that it gives us in symbol what the firmament of

Gen. 1: is with regard to God and the outworking of His purposes.

Verse 22 commences, "And the likeness of the firmament." Likeness figures largely

in the descriptions given in this chapter. Instead of saying, "Out of the midst thereof

came four living creatures," we read, ". . . . came the likeness of four living

creatures (verse 5). The likeness of the firmament was upon the heads of the living

creatures, and under the firmament were their wings. Above this firmament was the

likeness of a throne, and upon the likeness of the throne was the likeness of the

appearance of a man above upon it. Here, this likeness sets forth hidden realities and

their import. Above the firmament upon a throne sits One who is like man--this is none

other than Christ, the Image of God. Beneath the firmament are four living creatures,

called Cherubim in chapter 10:

Daniel 12: 3 is the only other reference. It is to this firmament that Scripture refers at

the time of the flood when it says, "The windows of heaven were opened," and we have

been told already of the waters that are above the firmament. Here for the time is the

throne of God (Psa. 11: 4).  His glory, however, is above the earth and the heavens

(Psa. 148: 13). At verse 4 in this Psalm reference is made to the waters that are above

the firmament, and to the heavens of heavens, which is the higher sphere of God's

activity, beyond the limitations of "the heavens and earth which are now". To this age

limit refer all the references of Ecclesiastes, "under the heaven", and "under the sun". To

this refers Dan. 4: 26, "After that thou shalt know that the heavens do rule." Here also is

"the kingdom of the heavens" of Matthew, and here also the scenes of the Revelation.

On may occasions the Scriptures speak of God "stretching out the heavens".

Psa. 104: 2, "Who stretched out the heavens like a curtain"; also Isa. 40: 22; 42: 5;

45: 12; 51: 13; Jer. 10: 12; 51: 15; Zech. 12: 1. These passages should all be read with

their contexts, noting how closely they are connected with the theme of God's purpose, as

though the act which formed the firmament, the heavens of the present creation, was

connected with the purposes that have this creation for its sphere. Limited as it is by the

creation of Gen. 1: 1, and the new creation of Rev. 21: 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. Some blessings outside the scope of Ephesians are heavenly, but

none are said to be "in the super-heavenlies". We remember reading a letter from a well

taught servant of God, who characterized our teaching as erroneous and dangerous, and

he sought to dispose of the teaching we have given from Ephesians by saying that the

1st chapter of the 1st Epistle of Peter is so identical that to read it is to be convinced that

they both teach the same thing. We hope later on to institute a comparison, but for the

time we note one point. 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. Before the overthrow of the world (A.V., foundation of the world)

and before the ages times (AV., times eternal) there was no firmament, and the blessings