But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem. Here, as in Galatians 4:1-31., Zion and Jerusalem, ideally regarded, are contrasted with Sinai. The foundation of the conception is in the Old Testament. When David at length won the citadel of Zion, and placed the ark upon it, it was a sort of primary and typical fulfillment of the promise of rest, seen afar off by the patriarchs and from the wilderness. Psalms 24:1-10., which was sung on that occasion, expresses the idea of the King of glory being at length enthroned there, and his people of clean hands and pure hearts being admitted to stand in the holy place before him (cf. "This is my rest forever: here will I dwell," Psalms 132:14). In the Psalms generally the holy hill of Zion continues to be viewed as the LORD'S immovable abode, where he is surrounded by thousands of angels, and whence he succors his people (cf. Psalms 48:1-14; Psalms 68:1-35; Psalms 125:1-5; Psalms 132:1-18; etc). Then by the prophets it is further idealized as the scene and center of Messianic blessings (cf. Isaiah 12:1-6; Isaiah 25:1-12 :13; 33; 35; Isaiah 46:13; Micah 4:1-13; to which many other passages might be added). Compare also the visions, in the latter chapters of Ezekiel, of the ideal city and temple of the future age. Lastly, in the Apocalypse the seer has visions of "Mount Zion" (Revelation 14:1-20), and "the holy city, new Jerusalem" (Revelation 21:1-27), with the presence there of God and the Lamb, and with myriads of angels, and innumerable multitudes of saints redeemed. If, in the passage before us, a distinction is to be made between "Mount Zion" and "the heavenly Jerusalem," it may be that the former represents the Church below, the latter the heavenly regions, though both are blent together in one grand picture of the communion of saints. For so in Revelation 14:1-20. the hundred and forty-four thousand on Mount Zion seem distinct from the singers and harpers round the throne, whose song is heard from heaven and learnt by those below; while the picture of the holy city in Revelation 21:1-27. is one entirely heavenly, representing there the final consummation rather than any present state of things. And to an innumerable company of angels, to the general assembly and Church of the Firstborn (rather, and to myriads, the general assembly of angels, and the 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, and to Jesus the Mediator of a new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel (literally, than Abel). Of the several ways of translating the beginning of the above passage, the best seems to be to take μυριὰσιν by itself as including both the angels and the Church of the Firstborn, and to connect πανηγύρει with "angels" only. "Myriads" is a well-known expression for the LORD'S attendant hosts (cf. Jude 1:14; Deuteronomy 30:2; Daniel 7:10); further, καὶ, which throughout the passage connects the different objects approached, comes between πανηγύρει and ἐκκλησία, not between ἀγγελῶν and πανηγύρει, and the application of both πανηγύρει and ἐκκλησία to πρωτοτόκων would seem an unmeaning redundancy. The word πανήγυρις, which in classical Greek denotes properly the assembly of a whole nation for a festival, is peculiarly appropriate to the angels, whether regarded (as in the Old Testament) as ministering round the throne or as congregated to rejoice over man's redemption. "The Church of the Firstborn" seems to denote the Church militant rather than the Church triumphant; for
The Old Covenant.
The New Covenant.
Sinai, a palpable earthly mountain, surrounded by gloom and storm.
Zion, radiant with light and crowned with the city of God.
The angels through whom the Law was given (of. Hebrews 2:2; Galatians 3:19; Acts 7:53; Deuteronomy 23:1-25. 2), unseen by men, but operating in the winds and in the fire (cf. Hebrews 1:7).
Festal choirs of assembled angels.
Israel congregated under the mountain, afraid, and forbidden to touch it.
The accepted Church of the Firstborn, with free approach to the holiest of all.
The LORD, unapproachable, shrouded in darkness or revealed in fire.
The Judge of all, without his terrors, accessible, and awarding rest to the perfected.
Moses, himself afraid, and winning through his mediation no access for the people.
The Divine availing Mediator.
The blood sprinkled on the people to ratify the old covenant, but which could not cleanse the conscience.
The ever-cleansing blood of complete atonement.
The sound of a trumpet and the voice of words, inspiring fear.
The voice of that cleansing blood, speaking of peace and pardon.
Such is the vision by the contemplation of which the inspired writer would arouse his readers, amid their trials and waverings, to realize the things that are eternal. He would have them pierce with the eye of faith beyond this visible scene into the world invisible, which is no less real. If they were perplexed and disheartened by what they found around them—by the opposition of the world and the fewness of the faithful—he bids them associate themselves in thought with those countless multitudes who were on their side. The picture is, indeed, in some respects, ideal; for the actual Church on earth does not come up to the idea of the "Church of the Firstborn;" but it is presented according to God's purpose for his people, and it rests with us to make it a present reality to ourselves.