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circumcision would have been effectively dealt with in the "covering letter", leaving the
way clear in Hebrews for the exhortation that it gives to go on to perfection.
The first definite indication of the "sphere of blessing" that is in view in the epistle to
the Hebrews is found in chapter 3: 1, where those to whom the Apostle wrote are
called: "Holy brethren, partakers of the heavenly calling." This is the first of six
occurrences of epouranios in Hebrews, which we give below:
"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and
High Priest of our profession, Christ Jesus" (Heb. 3: 1).
"For it is impossible for those who were once enlightened, and have tasted of the
heavenly gift, and were made partakers of the Holy Ghost . . . . . to renew them again
unto repentance" (Heb. 6: 4-6).
"Who serve unto the example and shadow of heavenly things, as Moses was
admonished of God when he was about to make the tabernacle: for, See, saith He, that
thou make all things according to the pattern shewed thee in the mount" (Heb. 8: 5).
"It was therefore necessary that the pattern of things in the heavens should be
purified with these; but the heavenly things themselves with better sacrifices than these"
(Heb. 9: 23).
"But now they desire a better country, that is, an heavenly: wherefore God is not
ashamed to be called their God: for He hath prepared for them a city" (Heb. 11: 16).
"But ye are come unto mount Sion, and unto the city of the living God, the heavenly
Jerusalem" (Heb. 12: 22).
We must now examine these passages, so that our conception of what is "heavenly"
shall be moulded, not by our own views, but by what is actually written.
In the first passage, we read that these Hebrews were "partakers of the heavenly
calling", but whether or not this means that they were going to enjoy their inheritance in
the heavenly places "where Christ sitteth", is not here stated. In the first place, however,
let us note that there is the most positive testimony that the position occupied by Christ in
Hebrews, is identical with that of Ephesians. In Ephesians, Christ is said to have
ascended "far above all heavens" (Eph. 4: 10), while in Hebrews He is said to have
"passed through the heavens" (dierchomai, Heb. 4: 14), and to have been "made higher
than the heavens" (hupseloteros, Heb. 7: 26). What is never taught in Hebrews,
however, is that any of the redeemed could entertain the hope of being there, "where
Christ sitteth". The teaching is all in the other direction. We are reminded, for instance,
that when the High Priest entered the most holy place (a type of heaven itself) he entered
"alone" (Heb. 9: 7). These Hebrews had certainly "tasted the heavenly gift", but they
did not ascend to heaven to do so--they tasted this heavenly gift while here on earth. It
is therefore folly to point to the fact that the word epouranios occurs both in Hebrews and
in Ephesians, and to deduce from this that there is nothing distinctive about the Ephesian
sphere. In Hebrews it is Christ, and Christ alone, Who sits in the heavenly place. In
Ephesians, the essence of the Mystery is that an elect company of the redeemed sit there
with Him. It is this fact that makes this new sphere of blessing unique, a fact which an
indiscriminate list of the occurrences of epouranios can neither establish nor overthrow.
While Hebrews speaks of a "heavenly calling" and a "heavenly gift", we are not left in
doubt as to "where" this calling is to be enjoyed. The sphere of blessing connected with