places". This sphere of exalted glory is further defined, it is said to be "far above all

principality and power" (Eph. 1: 21). Now the simple connective ano is sufficient to take

us to "where" Christ sitteth at the right hand of God (Col. 3: 1), consequently the

intensive huperano employed by the Apostle, and translated "far above" in Eph. 1: 21,

cannot certainly mean less, it must mean more than the simple ano. If we allow the

Apostle to speak for himself we shall be left in no doubt as to the nature of this

exaltation. In the fourth of Ephesians we read:

Let us notice one or two important features in this passage "He ascended up"

anabaino literally means "to go up" as one would a mountain (Matt. 5: 1); or as the false

shepherds who "climb up" some other way (John 10: 1). The ascension is put in contrast

with His "descent" katabaino. This also primarily means "to go down" as rain descends

(Matt. 7: 25), or when one descends a mountain (Matt. 17: 9). Eph. iv tells us that

His descent was to "the lower parts" kaloteros and that His ascent was "far above all

heavens", and lest we should be tempted for any reason to set a limit to this ascent, we

are further informed that this descent and this ascent was in order that He may "fill all

things". Consequently, the Saviour ascended to the highest conceivable position in glory.

Now this position described as huperano "far above all heavens" is found in Eph. 1: 21,

"far above all principality and power". They are co-extensive in scope and meaning. In

other parts of the New Testament we read of this ascension and one or two passages

give further meaning and point to the phrase we are examining. When the apostle speaks

of the ascension when writing to the Hebrews, he says of Christ that He "is passed into

the heavens", which the Revised Version corrects to read "passed through the heavens".

The word here is dierchomai "passed through" as Israel passed through the Red Sea

(I Cor. 10: 1) or as the proverbial camel is spoken of as going through the eye of a needle

(Matt. 19: 24). Again, in Heb. 7: 26 Christ is said to have been made "higher than the

heavens". We can therefore understand that the epi in the compound epouranios does

really indicate position and place--every reference so far considered points to that one

fact, this is "where" Christ sits, this is "where" all spiritual blessings will be enjoyed.

However, we have not yet concluded our examination.  Christ is said to be in

"heaven" (Heb. 9: 24) in the self same epistle that says He "passed through the heavens".

How can this be? The Hebrew reader acquainted with the first chapter of Genesis would

need no explanation. The heaven, which is "at the right hand of God" is the heaven of

Gen. 1: 1. The heavens through which Christ "passed" and above which He ascended is

called the "firmament" or "expansion" in Gen. 1: 6. This "heaven" spread out during the

ages "as a curtain" and "as a tent to dwell in" is to pass away. The Lord is far above this

limited "heaven" and so is the sphere of blessing allotted to the church of this

While there are references in the Old Testament scriptures as well as in the New

which show that saints of old knew that there were "heavens" beyond the limited

firmament of Gen. 1: 6, no believer ever entertained a hope that the sphere of his