the one body looks above these heavens for the hope of its calling. That church is blessed

en tois epouranios, in the super-heavenlies.  We may learn a little concerning this

wondrous sphere by considering several passages in Ephesians. The expression en tois

epouranios occurs nowhere else in the N.T.

First in Eph. 1: 3 we are told that there is the sphere of our blessing, "Blessed with all

spiritual blessing in the super-heavenlies." The next occurrence adds considerably to our

understanding. It is where the Lord Jesus Christ went when raised from the dead, where

the Father "set Him at His own right hand in the super-heavenlies" (1: 20). Not only is

this lofty position defined as such, but it is also further explained as being "far above all

principality and power" (1: 21).

Is it necessarily true that because the same words are used of Christ and of His church

that they are to be in the same exalted position? As a matter of reasoning we should say

no, it does not necessarily follow. The very principalities and powers that are beneath the

feet of the Lord are nevertheless in the super-heavenlies (compare 1: 21, with 3: 10 and

6: 12 margin). Where reasoning fails us, however, revelation satisfies, for Eph. 2:

leaves us in no doubt:--

It seems that in all dispensations Christ can say to His own, "Where I am there shall

ye be also." Now the hope of such a calling will have its realization not on earth, not in

the millennial kingdom, not in the New Jerusalem, but there, far above all, in the

super-heavenlies. It sounds too good to be true, but it is just the overflowing grace of

God. "That in the ages to come He might shew the exceeding riches of His grace in His

kindness towards us in Christ Jesus." (Eph. 2: 7). Philippians 3: 14 speaks of "the high

calling of God." The whole verse will come under notice when we are dealing with the

prize (here we are considering the hope), but this passage must not be passed over in our

review of the calling. We have seen that it is super-heavenly, it is far above all; here the

Apostle calls it high calling. We are aware that many will correct us and say that the

passage should be rendered "our calling on high," referring to a time when God will call

us from this scene up to Himself. The word "high" is anõ, and anõ is an adverb. It is the

rule in English grammar that adverbs qualify the verbs, and adjectives the nouns. Anõ

being an adverb, "calling" therefore must be a verb and for clearness sake we should

translate it, "the summons on high," or "the upward summons." Before we can consider

the matter settled, however, we must face the fact that the word "calling" is not a verb,

and cannot mean a future summons or call, but means a present vocation. It is the same

word that comes in Eph. 4: 1, "The vocation wherewith ye were called." In our English

tongue the one word "calling" may be either a noun, a calling, as we speak of someone's

profession, or a verb, someone calling us. The fact that we are dealing with a vocation,

and not a summons, brings us back to the adverb anõ in Phil. 3: 14. Col. 3: 1 says,

"Seek those things which are above." Here we find the words are simply ta-anõ. In

John 8: 23 we read, "I am from above" (ek tõn anõ). Gal. 4: 26 provides us with an

exact parallel to Phil. 3: 14, "But Jerusalem which is above" (he anõ Hierousalem). In