angels are `ministering spirits' who minister to the `heirs' of salvation. When speaking of the ascended Christ, both

Peter and Paul state that `principalities and powers' are subject to Him, but Peter adds `angels', a word entirely out

of place in the ministry connected with the third sphere of Ephesians 1:19-21 and Colossians 1 and 2. In Hebrews

3:1 those who have position and privilege in the heavenly city are called `partakers of the heavenly calling'. This is

the second sphere.

But this principle of adoption is introduced once more, for a third time, and for light upon this we must turn to

Ephesians 1:5, where we read, `Having predestinated us unto the adoption of children by Jesus Christ to Himself'.

In case any should think that there is a difference between `adoption', `adoption of children' and `adoption of sons'

we would draw attention to the fact that the difference exists only in the English version: in every case, the Greek

word is the same.

If we found it impossible to confuse the company who have the adoption in Romans 9 with those who have it in

Galatians 3 and 4, and Hebrews 3 and 12, much more shall we find it impossible to confuse the high and holy

calling that goes back before the foundation of the world, and leads up to where Christ sits at the right hand of God,

and which was a mystery hid in God until revealed to the apostle Paul as the prisoner of Jesus Christ for us Gentiles,

with either of the other two spheres. This third sphere of blessing belongs to the dispensation of the Mystery. It has

no connection with the promises made to the fathers or with any covenant, old or new.

We have been reminded that there is a covenant in the Scriptures that was made before Abraham, namely, the

covenant made by God with Noah, but whoever thinks that this covenant was made with an elect people needs to

read the Scriptures for himself, where he will find that it belongs to all mankind, and so is excluded from the

argument. They who snatch at such irrelevant items must be destitute of sound reasons for their claims, and will

mislead only those possessed of but the smallest knowledge of the Scriptures, or who virtually wish to be thus

This high calling of the mystery has its citizenship:

`Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household

of God' (Eph. 2:19)

Neither the citizenship of Israel, nor the citizenship of the New Jerusalem is in view here, but a sphere where

Christ sits at the right hand of God. This church is not specifically called `The Firstborn', but it forms the very body

of Christ, and He is revealed in Colossians 1 as both Firstborn of all creation and Firstborn of the dead. If, by virtue

of the adoption, Israel has pre-eminence over the nations, and if those whose sphere is the New Jerusalem have

pre-eminence over angels (`know ye not that we' - the saints of the second sphere, the church during the Acts period

- `shall judge angels?' 1 Cor. 6:3), then, by the analogy of faith, we shall expect that those who have the adoption

and citizenship in the highest sphere of all will have a corresponding pre-eminence. This is indeed the case, for, in

His capacity as Head of the Church which is His body (Eph. 1:23), the ascended Christ is said to be set

`... at His Own right hand in the heavenly places, far above all principality, and power, and might, and dominion,

and every name that is named' (Eph. 1:20,21),

and the Church is said to be `seated together in the heavenlies in Christ Jesus' (Eph. 2:6). In this exalted sphere,

neither nation nor angel is mentioned, but only the spiritual rulers of the glory. This is adoption indeed!

Could this be done, however, it would not only overthrow our argument, it would make all similar argument a

waste of time, for, to achieve its end, it would overthrow the doctrine of inspiration itself.

For the sake of clearness let us recapitulate: