in this epistle and in association with the Mystery. The Apostle proceeds at once to

explain this term, revealing by his language something of the scope that is envisaged in

this sphere "heavenly places". He says it is "far above all principality and power, and

might, and dominion, and every name that is named, not only in this world, but also in

that which is to come" (Eph. 1: 21).

Before we proceed to the worshipping consideration of the Saviour's high glory here

revealed, let us pause at the statement "set Him at His own right hand", for we are going

to read presently of believers who are "seated together" in these self same heavenly

places (Eph. 2: 6). The act of "sitting" means ever so much more than resting; it means

the assumption of authority. Thus Matthew was "sitting" at the receipt of custom

(Matt. 9: 9). In the same way when Christ answered the high priest He said "Ye shall

see the Son of Man sitting on the right hand of power" (Matt. 26: 64) which was

immediately denounced as blasphemy.  Pilate sat down on the judgment seat

(Matt. 27: 19) in the exercise of authority. The passage that is often quoted in the

N.T. to this effect is Psa. 110:, "Sit Thou at My right hand, until I make Thine enemies

Thy footstool", and in the Revelation we are not only directed to consider the throne, but

He that sat thereon (Rev. 4: 2, 3). The number of references in the Apocalypse to this

seating is too great to transcribe here, but they should be considered. The seated Priest, is

the glory of the epistle to the Hebrews (Heb. 1: 3; 8: 1; 10: 12 and 12: 2) even as the

seated Lord is the glory of the epistles to the Ephesians. The fact that He is seated

THERE indicates a finished work, the displacement of the Accuser, and His investment

with all authority. Without the Ascension and Session of our Lord, the revelation of the

Mystery would be a mockery. Because He sits there, the members of His Body can look

forward to the blessings of this calling with confidence and joy.

"Far above all." These words are the translation of the Greek huperano, a compound

made up of huper above, and ano up. It will be seen that either word means up or above,

consequently the compound must be expressed with some intensity, and the English

"far above all" is as good a rendering as any. Huper can sometimes only be fully

expressed in this way. In Eph. 3: 20 the presence of huper is indicated by the word

"exceeding" as well as the word "above".  So, also in  II Thess. 1: 3  "groweth

exceedingly" and Eph. 1: 19 "exceeding greatness" or in Gal. 1: 13 "beyond measure".

In Eph. 4: 10 we learn that Christ ascended up far above all heavens, even so we are all

only too conscious of the poverty of language to indicate the high exaltation of the Son of

God. Isaiah seems to have expressed this when he used not one, not two, but three words

to indicate the high glory of the ascended Saviour "He shall be EXALTED and

EXTOLLED and be VERY HIGH" (Isa. 52: 13).

Had the Apostle Paul simply stated that Christ now sits at the right hand of God in the

heavenly places, we should know that He was occupying the highest conceivable

pinnacle of glory in the wide universe, but this is enlarged and emphasized when we

consider the realms that are placed beneath His feet. He is far above all "principality and

power, and might, and dominion, and every name that is named, not only in this world,

but also in that which is to come" (Eph. 1: 21). Let us take this opportunity of acquainting

ourselves with these heavenly powers, among whom our future lot is cast. Principality is