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These items, supplied by the Scriptures themselves, wonderfully confirm the teaching
given elsewhere of "Three spheres of blessing", namely (1) The Land, (2) The
heavenly City, (3) The position far above all. This leaves the two `depth and height' to
be considered, for their usage is wider than `breadth and length' and so must embrace
something more. The Apostle forces us to give attention to them in Eph. 4: 9, 10,
breaking into the narrative by saying:
"Now that He ascended, what is it but that He also descended first into the lower parts
of the earth? He that descended is the same also that ascended up far above all heavens,
that He might fill all things."
A similar employment of the figure of ascending into heaven and descending into the
deep is found in Rom. 10: 6, 7. According to Prov. 25: 3 "The heaven (is) for height,
and the earth (is) for depth", with a context that indicates the unsearchable nature of these
spheres. Is it too much to believe that, in this reference to `what is the depth and height',
the Apostle also had in view those riches which were unsearchable? Height and depth
moreover speak of possible spiritual foes (Rom. 8: 38, 39) with whom are associated
`principalities and powers', but which can never separate the believer from the love of
God, which is in Christ Jesus. Before considering this mighty theme we must pause to
observe that the breadth, and length, and depth and height, can only be comprehended
`with all saints'. What does this mean? Why should the comprehending of these demand
the fellowship of the saints? In the first prayer of Eph. 1: 15-19 Paul makes his basis the
love that the Ephesians had `unto all the saints', here he suggests that knowledge and
comprehension of the holy mysteries implied in breadth, length, depth and height would
be veiled to all but those who were not only `one Body', but who had access `in one
Spirit' and who endeavour to keep the unity in the bond of peace.
In earlier writings particularly those epistles to the Corinthians and to the Hebrews,
he had shown the evil effect of divisions, and of their connection with immature growth
and dullness of hearing. It would appear that it is useless to profess to be a member of
the One Body, and yet fail to act as part of a unity. Had the Apostle not been assured of
the Ephesians, `love unto all the saints', he would not have been able to pray that they
might know what is the hope of His calling, or the riches of the glory of His inheritance
in the saints. So here, we cannot truly comprehend the wonders of the high calling of this
third sphere, and be indifferent to the unity which is its one and only earthly
manifestation. The concluding words of this section `and to know the love of Christ
which passeth knowledge', seem to envisage in concrete form the vaguer statement
covering depth and height.
"Which passeth knowledge." In this expression we find the Greek word hyperballo
which occurs in Ephesians three times.
"What is the exceeding greatness of His power to usward" (Eph. 1: 19).
"That He might show the exceeding riches of His grace . . . . . toward us" (2: 7).
"The love of Christ which passeth knowledge" (3: 19).
We go from the power of His resurrection to the riches of His grace, and on to the love
of Christ which passeth knowledge. "To know . . . . . that which passeth knowledge"