different from all others' (The Berean Expositor, Vol. 20,

p. 111).

The nature and extent of this analysis makes it impossible for us to take

note of every difference of opinion that is current, but in one or two cases,

silence may be misinterpreted and damage done to the cause of truth.  We

therefore make an appendix to `Heavenly places' in order to examine a point of

view expressed soberly by a believer and teacher who has stood for the

principle of right division, and for Acts 28:28 for a great number of years.

We quote:

`The Earth, not Heaven, is the Future Home of God's redeemed'.

`This is what I believe.  It is a belief that is not based upon

tradition, upon emotion, or upon wishful thinking.  It is not a

conclusion that I have arrived at hurriedly'.

There is therefore, in the following comments, no thought of impugning

the veracity, honesty and conviction of the brother who has abandoned the idea

that `heavenly places' is the future sphere of blessing for the church of the

Mystery, for that is the focal point both of his teaching and our examination.

We readily admit, in common with many commentators, that the words `in

heavenly places' as found in Ephesians 1:3 are not necessarily the translation

of the Greek en tois epouraniois, the word `places' being understood and

supplied, and not found in the original, but the same criticism could be

levelled at the translation `High places' in Proverbs 8:2, Ezekiel 16:24 and

Numbers 23:3, for neither of the Hebrew words so translated has the word for

`place' attached to it.  It would be possible to object to the insertion of the

word `place' in Numbers 23:3, the word there translated `an high place' being

the Hebrew word shephi, yet Balak had no difficulty in suggesting to Balaam

that he go to `another place' (Num. 23:13) where the Hebrew word for `place',

maqom, is inserted.  We introduce these examples simply to show that we must

beware of sweeping statements, for by proving too much we prove nothing.

Ephesians 1:3 may mean `among heavenly beings', but it can mean `in heavenly

places', for if the addition of `beings' be legitimate so also can the addition

of the word `places'.  It is evident that if Ephesians 1:3 is the only passage

to which we can turn, we reach a position of stalemate.  God however, has not

left the members of this high calling in the dark, the phrase en tois

epouraniois occurs again in Ephesians 1:20.  There the reference is to the

Ascension which, as Ephesians 4:10 affirms, was `far above all heavens, that He

might fill all things', even as Ephesians 1:20 -23 reveals that Christ our Head

is seated at the right hand of God, far above all principality and power, the

church thus associated with Him there being `the fulness of Him that filleth

all in all'.  Place seems to be indicated here.  Colossians 3:1 -4 uses the

adverb `where' (Greek hou), indicating that the Saviour is in a `place' and

that place `the right hand of God'.  Now it is not denied that Christ is there,

but it is taught that where we read in Ephesians 1:20, `and set Him at His own

right hand in the heavenly places', we should interpret the later phrase `among

heavenly beings', bringing the passage into line with the translation already

offered of Ephesians 1:3.  Let us examine the context.

Wherever Christ is conceived of as sitting now is not among heavenly

beings, but far above them.  `Far above all', huperano, a word which is

repeated in Ephesians 4:10 `far above all heavens'.  Hebrews 4:14 teaches us

that the ascended Christ `passed through the heavens', dierchomai (cf. 1 Cor.

10:1; 16:5), but not only so, in Hebrews 7:26 Christ is said to be `higher than

the heavens'.  Again, the apostle goes out of his way to enumerate the orders