Ap James 15.13-23. And when we had passed beyond that place, we sent our mind(s) farther upwards and saw with our eyes and heard with our ears hymns and angelic benedictions and angelic rejoicing. And heavenly majesties were singing praise, and we too rejoiced.
In this text, the disciples mentally ascend to heaven, where they join the heavenly worship.
Disc. 8-9, 56.22—57.9. Lord, grant us a wisdom from your power that reaches us, so that we may describe to ourselves the vision off the eighth and the ninth. We have already advanced to the seventh, since we are pious and walk in your law. . . . Lord, grant us the truth in the image. Allow us through the spirit to see the form of the image that has no deficiency, and receive the reflection of the pleroma from us through our praise.
Here, the speakers pray for the ability to ascend to the eighth and ninth heavens so that they may have the heavenly vision of GodHow can persons in “heavenly places” still be on earth?
"God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace" (Eph 2:6,7).
The apostle Paul in his letter to the Ephesians speaks of Christians then living on earth as though they were in heaven, being raised up and “seated . . . together in the heavenly places in Christ Jesus.” (Eph 1:3; 2:6) The context shows that true believers are so viewed by God because of his having ‘assigned them an inheritance’ with his Son in the restored Kingdom on earth.
They have been exalted, or ‘lifted up,’ by faith into the heavenly places. (Eph 1:11, 18-20; 2:4-7, 22) With this in mind it helps us to understand the figurative visions in the book of Revelation 11:12.
Likewise it provides a key for understanding the symbolic vision in Daniel 8:9-12, where the goat which has previously been shown to signify a political power is spoken of as “getting greater all the way to the army of the heavens,” and even causing some of that army and of the stars to fall to the earth.
Note, too, the symbolic use of stars in the book of Revelation, chapters 1 through 3, where the context shows that such “stars” refer to persons who are obviously living on earth and undergoing earthly experiences and temptations, these “stars” being responsible for churches under their care.—Reve 1:20; 2:1, 8, 12, 18; 3:1, 7, 14.
IN THE HEAVENLY REALMS: A present situation -- having access with God (cp Eph 2:4,5,7,18). Our heavenly calling (Heb 3:1), from the heavenly Father (Mat 18:35), through a heavenly word (John 3:12), presents to us a heavenly status (Eph 2:6), as we await a heavenly image (1Co 15:48,49), to be a heavenly Jerusalem (Heb 12:22), in a heavenly country (Heb 11:16), within a heavenly kingdom (2Tim 4:18). All this constitutes Christ's brethren as a heavenly people of God! they are the congregation of the chosen ones
the Heavenlies in Christ are not luoghi, heux, or places, but STATES. the Christ consciousness bestows states of joy, peace, and happiness to those who enter into it. All these are heavenly “places” or conditions of mind and soul.
There are 2 types of Heavenlies when he speaks of the heavenlies in which "the spirituals of wickedness" are found he omits the phrase "in Christ Hence, the two kinds of supernal states are characterized by being "in Christ" or not in Christ; which is equivalent to being out of Christ - outside,
Paul tells the saints in Ephesus, that he with them were "blessed with all spiritual blessings" in these heavenlies; in which they and Christ, though the latter is at the Right Hand of the Divine Majesty, and they in Ephesus and elsewhere, were regarded as sitting together (Eph. 1:20; 2:6). A heavenly is a constituted supernal state. It may be Divinely constituted, or constituted by human authority. We have these two kinds of heaven-ies in Paul's letter to the saints in Ephesus. In ch. 6:12, he alludes to the heavenlies constituted by human authority.
The heavenlies in Christ are 3 states answering to the 3 places of the tabernacle of Moses, the outer court, holy place and the most holy place these 3 places in the tabernacle correspond to the 3 spiritual realm of Olam/Aeon
These apocalyptic temple states answer to the Altar-Court, the Holy Place, and the Most Holy within the Vail of the Mosaic Building. The apocalyptic Altar-Court and the Holy Place are what Paul styles in Eph. i. 3, "the Heavenlies in Christ." They are constituted of "the saints and faithful in Christ Jesus," who are partakers with the Altar, and worshippers therein (1 Cor. ix. 13; x. 18; Heb. xiii. 10; Apoc. xi. 1).
Being in Jesus and the Father, they must be, in a certain sense, where Jesus and the Father are. Alluding to this fact, Paul says in Heb. 12:23, "22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.",
But Paul says that Jesus is at the Father's own Right Hand. True; but he also says, that "being justified by faith, we have access by faith into this grace wherein we stand." In other words, we have admission to the Father in heaven by faith; and when a person is permitted access to a place, and avails himself of the permission, he is in some sense certainly there; and when there in this certain sense, he is "dwelling in the heaven" in the presence of "the Judge of all."
entrance into the tabernacle gate is by faith For it is the domain of faith,
How, then, does a sinner come to "dwell in the heavens"? By being "transformed in the renewing of his mind" "by knowledge" (Rom. 12:2; Col. 3:10); that he may discern and do "that good and acceptable and Perfect will of the Deity." In other words, by believing the gospel of the Kingdom and Name; and being immersed into and upon that Name. In so doing, he enters into the Holy Heavenly State.
By faith in "the truth as it is in Jesus," and obedience, he puts on Christ, and is therefore, "in Him;" and being in him, he is constituted holy or a saint; and sitting together with him in the Most Holy, not personally, or corporeally rather; but by faith. This is his present adoption through Jesus Christ, by which he becomes a son of Deity, of Abraham, and a brother of Christ himself (Gal. 3:26-29); and a "dweller in the heavens."
In this text, the disciples mentally ascend to heaven, where they join the heavenly worship.
Disc. 8-9, 56.22—57.9. Lord, grant us a wisdom from your power that reaches us, so that we may describe to ourselves the vision off the eighth and the ninth. We have already advanced to the seventh, since we are pious and walk in your law. . . . Lord, grant us the truth in the image. Allow us through the spirit to see the form of the image that has no deficiency, and receive the reflection of the pleroma from us through our praise.
Here, the speakers pray for the ability to ascend to the eighth and ninth heavens so that they may have the heavenly vision of GodHow can persons in “heavenly places” still be on earth?
"God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace" (Eph 2:6,7).
The apostle Paul in his letter to the Ephesians speaks of Christians then living on earth as though they were in heaven, being raised up and “seated . . . together in the heavenly places in Christ Jesus.” (Eph 1:3; 2:6) The context shows that true believers are so viewed by God because of his having ‘assigned them an inheritance’ with his Son in the restored Kingdom on earth.
They have been exalted, or ‘lifted up,’ by faith into the heavenly places. (Eph 1:11, 18-20; 2:4-7, 22) With this in mind it helps us to understand the figurative visions in the book of Revelation 11:12.
Likewise it provides a key for understanding the symbolic vision in Daniel 8:9-12, where the goat which has previously been shown to signify a political power is spoken of as “getting greater all the way to the army of the heavens,” and even causing some of that army and of the stars to fall to the earth.
Note, too, the symbolic use of stars in the book of Revelation, chapters 1 through 3, where the context shows that such “stars” refer to persons who are obviously living on earth and undergoing earthly experiences and temptations, these “stars” being responsible for churches under their care.—Reve 1:20; 2:1, 8, 12, 18; 3:1, 7, 14.
IN THE HEAVENLY REALMS: A present situation -- having access with God (cp Eph 2:4,5,7,18). Our heavenly calling (Heb 3:1), from the heavenly Father (Mat 18:35), through a heavenly word (John 3:12), presents to us a heavenly status (Eph 2:6), as we await a heavenly image (1Co 15:48,49), to be a heavenly Jerusalem (Heb 12:22), in a heavenly country (Heb 11:16), within a heavenly kingdom (2Tim 4:18). All this constitutes Christ's brethren as a heavenly people of God! they are the congregation of the chosen ones
the Heavenlies in Christ are not luoghi, heux, or places, but STATES. the Christ consciousness bestows states of joy, peace, and happiness to those who enter into it. All these are heavenly “places” or conditions of mind and soul.
There are 2 types of Heavenlies when he speaks of the heavenlies in which "the spirituals of wickedness" are found he omits the phrase "in Christ Hence, the two kinds of supernal states are characterized by being "in Christ" or not in Christ; which is equivalent to being out of Christ - outside,
Paul tells the saints in Ephesus, that he with them were "blessed with all spiritual blessings" in these heavenlies; in which they and Christ, though the latter is at the Right Hand of the Divine Majesty, and they in Ephesus and elsewhere, were regarded as sitting together (Eph. 1:20; 2:6). A heavenly is a constituted supernal state. It may be Divinely constituted, or constituted by human authority. We have these two kinds of heaven-ies in Paul's letter to the saints in Ephesus. In ch. 6:12, he alludes to the heavenlies constituted by human authority.
The heavenlies in Christ are 3 states answering to the 3 places of the tabernacle of Moses, the outer court, holy place and the most holy place these 3 places in the tabernacle correspond to the 3 spiritual realm of Olam/Aeon
These apocalyptic temple states answer to the Altar-Court, the Holy Place, and the Most Holy within the Vail of the Mosaic Building. The apocalyptic Altar-Court and the Holy Place are what Paul styles in Eph. i. 3, "the Heavenlies in Christ." They are constituted of "the saints and faithful in Christ Jesus," who are partakers with the Altar, and worshippers therein (1 Cor. ix. 13; x. 18; Heb. xiii. 10; Apoc. xi. 1).
Being in Jesus and the Father, they must be, in a certain sense, where Jesus and the Father are. Alluding to this fact, Paul says in Heb. 12:23, "22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.",
But Paul says that Jesus is at the Father's own Right Hand. True; but he also says, that "being justified by faith, we have access by faith into this grace wherein we stand." In other words, we have admission to the Father in heaven by faith; and when a person is permitted access to a place, and avails himself of the permission, he is in some sense certainly there; and when there in this certain sense, he is "dwelling in the heaven" in the presence of "the Judge of all."
entrance into the tabernacle gate is by faith For it is the domain of faith,
How, then, does a sinner come to "dwell in the heavens"? By being "transformed in the renewing of his mind" "by knowledge" (Rom. 12:2; Col. 3:10); that he may discern and do "that good and acceptable and Perfect will of the Deity." In other words, by believing the gospel of the Kingdom and Name; and being immersed into and upon that Name. In so doing, he enters into the Holy Heavenly State.
By faith in "the truth as it is in Jesus," and obedience, he puts on Christ, and is therefore, "in Him;" and being in him, he is constituted holy or a saint; and sitting together with him in the Most Holy, not personally, or corporeally rather; but by faith. This is his present adoption through Jesus Christ, by which he becomes a son of Deity, of Abraham, and a brother of Christ himself (Gal. 3:26-29); and a "dweller in the heavens."
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