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He "passed through" the heavens, the translation "passed into" in the A.V. not being
sufficiently expressive. Dierchomai is translated "pass through" ten times in the A.V.
Six of the occurrences refer to the travels of the apostles, and one refers to the "passing
through" the Red Sea of the children of Israel (I Cor. 10: 1). Not only do we read that the
Lord "passed through" the heavens, and is now "above all heavens", but we read that He
has become "higher than the heavens" (Heb. 7: 26). Here the word so translated is
hupseloteros, which is the comparative of hupselos, "high".*
This glorious exaltation of the Lord Jesus Christ is associated in Hebrews with His
high priesthood, but in Ephesians with His headship. The sphere of blessing that pertains
to the Epistle to the Hebrews is the "heavenly calling" of the promise made to Abraham
(Heb. 3: 1), and the word here translated "heavenly" is epouranios. This calling finds its
goal in the "heavenly" country, and the "heavenly" Jerusalem (Heb. 9: 16; 12: 22). We
are told in Heb. 9: that the tabernacle consisted of two parts, the first called the
Sanctuary, and, beyond the second veil, that part which was called "The Holiest of all".
Into this second part the High Priest went, alone, once every year (Heb. 9: 7), and
this finds its antitype in the entry of Christ into heaven itself in the presence of God
(Heb. 9: 24).
There is a marked difference between the Hebrew believer's sphere of blessing and
that highest place of all which is occupied by their exalted High Priest. They are divided
from one another as the Holiest of all was from the Holy Place. The worshippers may
draw near with boldness, but sit down there in that Presence, never; the very thought
would savour of blasphemy in an Hebrew's ears. But when we come into the
dispensation of the mystery, there is no question of boldness of access, as found in
Heb. 10: 19, for the believer who is a member of His body is definitely declared to be
"seated together" in the heavenly places, where Christ sits at the right hand of God, far
above all principality and power (Eph. 1: 19-22; 2: 6), a statement that is gloriously
unique.
Closely associated with the two references to huperano which are found in Ephesians
is the word "fullness", pleroma, or "fill", pleroo, words specially characterizing the
mystery, and which do not therefore occur in Hebrews.
"He raised Him from the dead, and set Him at His own right hand in the heavenly
places far above all principality . . . . . and gave Him to be Head over all things
(huperano) to the church which is His body, the fullness (pleroma) of Him that filleth
(pleroo) all in all" (Eph. 1: 20-23).
"He that descended is the same also that ascended up far above (huperano) all heavens
that He might fill (pleroo) all things" (Eph. 4: 10).
[NOTE: * - Should any reader, actuated by the Berean spirit, check these
references by Young's Analytical Concordance, he will find that under the
heading "High, hupselos" is placed: Heb. 7: 26, "Such an high priest became
us, (Who is)". This is an error in that great work, the word "high priest" there
being archiereus, which is correctly listed on the next page of the Concordance.]