The form in which these five references to heavenly places occurs is

unique.  It is found in no other part of the New Testament.  Where the

remaining fifteen occurrences use the word epouranios simply, the Epistle to

the Ephesians uses it in a phrase en tois epouraniois `in the heavenly (places,

things, sphere)' and never merely to define something as heavenly in character.

When Paul addressed this epistle to the saints which are at Ephesus, the words

en Epheso do not mean that they were `Ephesian' in character but that they were

living somewhere.  They were actually residing `in Ephesus'.  When the apostle

reminded the Ephesian masters that they also had a Master in heaven, there

could be no two thoughts about the fact that this Master was not only heavenly

in character but in position.  He was there.  The word `where' indicative of

place is used of the present position of Christ `Where Christ sitteth on the

right hand of God' (Col. 3:1).  This is said to be `heaven itself' (Heb. 9:24)

and in `heavenly places' (Eph. 1:20).

While en followed by a plural can mean `among' (Col. 1:27), it can also

mean `in', for no one supposes that Abraham, Isaac and Jacob dwelt `among'

tabernacles, they had enough common sense to dwell `in' them.  The strange

expression `upon the heavens' loses its strangeness when we realize that the

firmament is stretched out under the original heaven of Genesis 1:1.  (See

article Firmament, p. 21).

The apostle has not only given these five references which indicate the

exalted and peculiar position of Christ and His church, he has assisted us

further by giving an explicit statement in Ephesians 4:10 concerning the

Ascension.  There Christ is said to have `ascended far above all heavens', the

word translated `far above' being huperano.  This position is so far above all

heavens, that by ascending to this sphere, Christ is said to have filled all

Many words used in the English language are derived either from Latin or

Greek.  Some words are derived from both tongues, and are employed severally as

the genius of the language dictates.  Thus the Greek huper becomes the Latin

super, and while we retain the Greek in such terms as hyperbolic, we often

favour the Latin equivalent super, and say super -abundance, not huper -

abundance; super -annuate, not huper -annuate; super -impose, not huper -

Consequently with Ephesians 4:10 plainly written, we are at liberty to

speak of the super -heavens, as a definition of the peculiar sphere of the

church of the Mystery, conscious that we are not adding a word to the inspired

testimony but are honestly giving in this compact form the combined intention

of the two sets of expressions en tois epouraniois and huperano panton ton

`The only calling or revelation that has pierced the present temporary

heaven and touched that which can be spoken of as eternal, is that

dispensation of the grace of God which has blessed us with all spiritual

blessings in the super -heavenlies far above all.  This shows the unique

character of the church of the One Body.  It is connected both by time

and place with that which begins before the present heavens were made,

and goes on when the present heavens shall be no more.  The church of the

Mystery is the only link during this age between the time before sin

entered and the time when sin shall be no more.  All other purposes are

"under the heavens".  This one alone places those who are blessed under

its terms "above the heavens".  If these things are so, it would be very

surprising if the doctrine and practice of this peculiar people were not