On many occasions the Scriptures speak of God `stretching out the heavens': Psalm 104:2; Isaiah 40:22; 42:5;

45:12; 51:13; Jeremiah 10:12; 51:15; Zechariah 12:1. When we grasp the significance of the firmament, and the

purpose that is carried out within its expanse, we may then see the perfect fitness of the statements of Ephesians,

where, in the words `the heavenly places' (epouranios, a word which literally means `upon the heavens'), we are

taken beyond the firmament. Ephesians always speaks of the blessings of the one body as being in the epouranios,

the sphere above the heavens. Peter's ministry, however, does not extend beyond the firmament; its inheritance is

reserved `in the heavens', not in the sphere above the heavens.

The new heavens and the new earth.- To this period belong the blessings of the mystery. The only calling or

revelation that refers to a realm above the present temporary heaven, and which touches 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. Both by time and

place it is connected with that which begins before the present heavens were made, and it 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 different from all others. Of no other company of believers is it said that their sphere of

blessing is `IN the super-heavenlies'.

This special sphere of blessing which belongs alone to the church of the one body is mentioned five times in the

epistle to the Ephesians, and a study of these occurrences will yield valuable information. First of all, we translate

the word `super-heavenlies' in recognition of the presence of the particle epi, with which the word begins. It is not

simply ouranios which is the usual word, but ep-ouranios. Secondly, the information contained in the five

references demands some such translation. Passing therefore to the second reference, we find, in 1:20,21, that this

sphere of blessing is:

(a) At the Father's right hand.

(b) Far above all principality and power.

That this unimaginable height is the destined sphere of the church of the one body Ephesians 2:6 declares. There

the believer is associated with the risen Christ, `made to sit together in the super-heavenlies in Christ Jesus'. Christ

the Head and the Church, His body, are blessed together THERE.

The next two references, 3:10 and 6:12, show the superheavenlies as the abode of principalities, powers, and

rulers. Angels are not mentioned; they are heaven's messengers. The church of the one body is blessed even above

heaven's nobility. In its super-heavenly sphere, dominions and thrones are beneath it. While epouranios is used

outside Ephesians, no other company of believers is blessed IN these exalted regions as their sphere. The blessings

of the church of the one body are not only `heavenly' in character, but `up in heaven'.

For the sake of clarity we summarize our findings.

There are blessings that are to be enjoyed on earth. In this sphere the central position is occupied by Israel, and

the calling is expressed in the terms of a Kingdom. While Gentile nations are blessed in this same sphere, they will

be subservient, for to Israel, and Israel alone, is the Kingdom, and to Israel on the earth pertains that adoption. Israel

is the firstborn among the nations.

Other blessings are to be enjoyed in the heavenly country and the heavenly city. There are the blessings of

Abraham, and the associated calling of `The Bride' (a calling distinct from that of the restoration of Israel, `The

Wife'). Gentiles, as well as Israel, go to form this company, called `The Bride', where there is neither Jew nor

Greek, but both alike are reckoned as Abraham's seed and heirs according to the promise. Associated with this

company of the redeemed are, not nations, but angels who occupy a subordinate position. To this company, in this

sphere, pertains this particular adoption; they are the `church of the firstborn whose names are written in heaven'.