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#5.
Heavenly.
pp. 135 - 138
We have demonstrated from Scripture that the redeemed, while they are all saved by
the one great sacrifice of Christ, comprise different groups or callings, and that these
various callings have distinctive provinces for their enjoyment, which we have called
"spheres" of blessing. The use of this term has been justified, and proof has been given
that there are in fact three "spheres of blessing". These "spheres" we have discovered to
be "the earth", "the heavenly Jerusalem", and "the heavenly places" of Eph. 1: 3. We
have also learnt that the earth is the sphere belonging to Israel, who constitute the
Kingdom. The teaching of Scripture in relation to the heavenly Jerusalem and the
"heavenly places" of Eph. 1: 3 we have yet to examine.
One further, and independent, proof of the reality of these three spheres is provided by
the teaching of the epistles concerning the "adoption". This has also been considered in a
previous article.
The main line of attack that our teaching has had to withstand has been concerned
with our interpretation of the words translated "far above all" and "heavenly places".
The reader should note, however, that we have demonstrated the presence of three
distinct spheres of blessing in the scriptures, quite apart from these disputed terms. In our
last article we considered, a little more in detail, the characteristics of that sphere of
blessing which belongs to Israel and the earth. We must now turn our attention to the
next sphere, the one associated with the heavenly Jerusalem.
The two epistles that speak of the heavenly Jerusalem are Galatians and Hebrews, and
we must now acquaint ourselves with their teaching. Dr. J. W. Thirtle, in two articles
(from which we quote) contributed to The Christian of 27th April and 4th May, 1916,
presented a good case for his contention that the epistle to the Galatians was a "covering
letter", and that the epistle to the Hebrews was an "enclosure", written, in the first case,
for the Hebrews in the Churches of Galatia.
"What in reality, do we find? Just this--two epistles, or writings, in close succession,
in a professedly Pauline section of the New Testament, are merely separated or divided
off, the one from the other, by the words pros Hebraious `to Hebrews'."
"Both epistles quote Hab. 2: 4, `The just shall live by faith' (Gal. 3: 11; Heb. 10: 38),
both develop the `allegory' of Sinai and Sion (Gal. 4: 24-31; Heb. 12: 18-24), both
deal with `perfection' (Gal. 3: 3, Hebrews throughout), both speak of Jerusalem which
is above, both speak of the Mediator."
Another very cogent argument which supports this connection is the fact that,
although circumcision is at the very heart of the Jewish problem, yet the Apostle never
speaks of it in the epistle to the Hebrews. This would be difficult to explain or to
understand if Hebrews stood alone, but if "Galatians" and "Hebrews" go together, then