the same word for the heaven that is just above the earth, and for the heavens which are

the throne of God, without inconsistency. Similarly Col. 1: 5 and I Pet. 1: 4 use the

same word "heaven", but it does not necessarily follow that Peter spoke of the "far above

all" position of Ephesians, or that Col. 1: 5 places our hope in the clouds or among the

stars. Peter uses the one word "heaven" for the place where Christ now is (I Pet. 3: 22)

and the place from which the voice came in the holy mount (II Pet. 1: 18).

Epouranios.--Two references in Hebrews speak of the heavenly reality of which the

tabernacle was a type (Heb. 8: 5; 9: 23). Two references speak of the heavenly

country or the heavenly Jerusalem (11: 16, 12: 22). Another refers to the miraculous gifts

as the "heavenly gift" (6: 4). We should expect, therefore, the heavenly calling of

Heb. 3: 1 to be closely associated with this heavenly country and city. Matthew uses the

word once in the expression "heavenly Father" (18: 35), and John once in contrast to

earthly things (John 3: 12). I Cor. 15: 40-48 shows its close affinity with that which is

spiritual.

Apart from Ephesians, the prison epistles contain only two references:--

It will be seen that epouranios, like ouranos, has a wide scope of meaning. The word,

however, in Ephesians is used with such precision, and with such added explanatory

terms as to leave one with a full realization of the character and the sphere of the hope of

His calling. We have in that epistle five passages which contain a phrase to be found

nowhere else in the whole range of inspired truth--en tois epouraniois, "in the

heavenlies". This expression differs from the usage in Heb. 6: 4, for the miraculous

gifts referred to though "heavenly" were not enjoyed "in the heavenlies"; the "heavenly

Jerusalem" of Heb. 12: 22 is seen by John "coming down from God out of heaven"

(Rev. 21: 2). The heavenly calling, therefore, of Heb. 3: will not necessarily place

those who are partakers of it "in the heavenlies".

Eph. 4: 10 tells us concerning Christ that He "ascended up far above all heavens, that

He might fill all things". This illuminate the meaning of "the heavenly places" of

Eph. 1: 3. These heavenly places are said to be: (1) At the right hand of God. (2) Far

above all principality and power (Eph. 1: 20, 21).  They are inhabited by principalities

and powers that are learning through the church the manifold wisdom of God

(Eph. 3: 10).  We are not left in any uncertainty as to the exact locality in this

super-heavenly sphere, in which the church will realize its hope, for chapter 2: 6 says:

"And hath raised us up together and made us sit together in the heavenlies in Christ

Jesus." The hope of the one body, therefore, is "far above all".

When the apostle uses the simple word ouranos in Eph. 1: 10, 3: 15, and 6: 9,

there is no confusion of terms; the greater must include the less. For example, it would

be true to say that these words are being penned in Essex, or alternatively, in England.

The choice of term would be regulated by the object with which the information was

given.  It would be incongruous to place Essex over against America--that would