"places" answers the question "where?" and our first consideration must be to examine

the Scriptures to see whether "this is so".

Hou is an adverb of place, and is used elliptically instead of the full expression eph

hou topou "in what place". We read in Col. 3: 1 "seek those things which are above

WHERE Christ sitteth at the right hand of God". Presently we shall see that "heavenly

places" is synonymous with "where Christ sitteth at the right hand of God", and that it is

moreover allied with the word ano "above", which also is directly connected with these

heavenly places.

This one passage,  Col. 3: 1,  establishes that Christ is represented as being

someWHERE, and if He is said to be seated at the right hand of God in heavenly places

in Ephesians, no more need be said on that score. That such a statement is true every

reader is aware, for Eph. 1: 20, 22 directs our wondering attention to the exalted position

of Christ, Who being raised from the dead was set "at His own right hand in the heavenly

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. The apostle speaks of the

Ascension when writing to the Hebrews, 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.