Hebrews 12:22
New International Version
But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly,

New Living Translation
No, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem, and to countless thousands of angels in a joyful gathering.

English Standard Version
But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering,

Berean Study Bible
Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels

Berean Literal Bible
But you have come to Mount Zion, and the city of the living God, the heavenly Jerusalem, and to myriads of angels,

New American Standard Bible
But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels,

King James Bible
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,

Christian Standard Bible
Instead, you have come to Mount Zion, to the city of the living God (the heavenly Jerusalem), to myriads of angels, a festive gathering,

Contemporary English Version
You have now come to Mount Zion and to the heavenly Jerusalem. This is the city of the living God, where thousands and thousands of angels have come to celebrate.

Good News Translation
Instead, you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, with its thousands of angels.

Holman Christian Standard Bible
Instead, you have come to Mount Zion, to the city of the living God (the heavenly Jerusalem), to myriads of angels in festive gathering,

International Standard Version
Instead, you have come to Mount Zion, to the city of the living God, to the heavenly Jerusalem, to tens of thousands of angels joyfully gathered together,

NET Bible
But you have come to Mount Zion, the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

New Heart English Bible
But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels,

Aramaic Bible in Plain English
But you have come to The Mountain of Zion and to The City of THE LIVING GOD, to The Jerusalem which is in Heaven, and to the assembly of myriads of Angels;

GOD'S WORD® Translation
Instead, you have come to Mount Zion, to the city of the living God, to the heavenly Jerusalem. You have come to tens of thousands of angels joyfully gathered together

New American Standard 1977
But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels,

Jubilee Bible 2000
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,

King James 2000 Bible
But you are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

American King James Version
But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

American Standard Version
but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,

Douay-Rheims Bible
But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,

Darby Bible Translation
but ye have come to mount Zion; and to [the] city of [the] living God, heavenly Jerusalem; and to myriads of angels,

English Revised Version
but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,

Webster's Bible Translation
But ye are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

Weymouth New Testament
On the contrary you have come to Mount Zion, and to the city of the ever-living God, the heavenly Jerusalem, to countless hosts of angels,

World English Bible
But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels,

Young's Literal Translation
But, ye came to Mount Zion, and to a city of the living God, to the heavenly Jerusalem, and to myriads of messengers,
Study Bible
An Unshakable Kingdom
21The sight was so terrifying that even Moses said, “I am trembling with fear.” 22Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels 23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the judge of all men, to the spirits of the righteous made perfect,…
Cross References
Isaiah 24:23
The moon will be confounded and the sun ashamed; for the LORD of Hosts will reign on Mount Zion and in Jerusalem, and in the presence of His elders, He will display His glory.

Isaiah 27:13
And in that day a great trumpet will sound, and those who were perishing in Assyria will come forth with those who were exiles in Egypt. And they will worship the LORD on the holy mountain in Jerusalem.

Isaiah 60:14
The sons of your oppressors will come and bow down to you; all who reviled you will fall facedown at your feet and call you the City of the LORD, Zion of the Holy One of Israel.

Jeremiah 17:25
then kings and princes will enter through the gates of this city. They will sit on the throne of David, riding in chariots and on horses with their officials, along with the men of Judah and residents of Jerusalem, and this city will be inhabited forever.

Matthew 16:16
Simon Peter answered, "You are the Christ, the Son of the living God."

Galatians 4:26
But the Jerusalem above is free, and she is our mother.

Ephesians 2:19
Therefore you are no longer strangers and foreigners, but fellow citizens of the saints and members of God's household,

Philippians 3:20
But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ,

2 Timothy 4:18
And the Lord will rescue me from every evil action and bring me safely into His heavenly kingdom. To Him be the glory forever and ever. Amen.

Hebrews 3:12
See to it, brothers, that none of you has a wicked heart of unbelief that turns away from the living God.

Hebrews 11:10
For he was looking forward to the city with foundations, whose architect and builder is God.

Hebrews 11:16
Instead, they were longing for a better country, a heavenly one. Therefore God is not ashamed to be called their God, for He has prepared a city for them.

Hebrews 13:14
For here we do not have a permanent city, but we are looking for the city that is to come.

Jude 1:14
Enoch, the seventh from Adam, also prophesied about them: "Behold, the Lord is coming with myriads of His holy ones

Revelation 5:11
Then I looked, and I heard the voices of many angels and living creatures and elders encircling the throne, and their number was myriads of myriads and thousands of thousands.

Revelation 14:1
Then I looked and saw the Lamb standing on Mount Zion, and with Him 144,000 who had His name and His Father's name written on their foreheads.

Revelation 21:2
I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

Treasury of Scripture

But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

ye are come.

Psalm 2:6
Yet have I set my king upon my holy hill of Zion.

Psalm 48:2
Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.

Psalm 132:13,14
For the LORD hath chosen Zion; he hath desired it for his habitation…

the city.

Hebrews 13:14
For here have we no continuing city, but we seek one to come.

Psalm 48:2
Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.

Psalm 87:3
Glorious things are spoken of thee, O city of God. Selah.

of the.

Hebrews 3:12
Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

Hebrews 9:14
How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

Hebrews 10:31
It is a fearful thing to fall into the hands of the living God.

an innumerable.

Deuteronomy 33:2
And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

Psalm 68:17
The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.

Daniel 7:10
A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.







Lexicon
Instead,
Ἀλλὰ (Alla)
Conjunction
Strong's Greek 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

you have come to
προσεληλύθατε (proselēlythate)
Verb - Perfect Indicative Active - 2nd Person Plural
Strong's Greek 4334: From pros and erchomai; to approach, i.e. come near, visit, or worship, assent to.

Mount
ὄρει (orei)
Noun - Dative Neuter Singular
Strong's Greek 3735: A mountain, hill. Probably from an obsolete oro; a mountain: -hill, mount(-ain).

Zion,
Σιὼν (Siōn)
Noun - Dative Feminine Singular
Strong's Greek 4622: Zion, the hill; used for Jerusalem or heaven. Of Hebrew origin; Sion, a hill of Jerusalem; figuratively, the Church.

[to the] city
πόλει (polei)
Noun - Dative Feminine Singular
Strong's Greek 4172: A city, the inhabitants of a city. Probably from the same as polemos, or perhaps from polus; a town.

of [the] living
ζῶντος (zōntos)
Verb - Present Participle Active - Genitive Masculine Singular
Strong's Greek 2198: To live, be alive. A primary verb; to live.

God,
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

[the] heavenly
ἐπουρανίῳ (epouraniō)
Adjective - Dative Feminine Singular
Strong's Greek 2032: From epi and ouranos; above the sky.

Jerusalem.
Ἰερουσαλὴμ (Ierousalēm)
Noun - Dative Feminine Singular
Strong's Greek 2419: Of Hebrew origin; Hierusalem, the capitol of Palestine.

[You have come]
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

to myriads
μυριάσιν (myriasin)
Noun - Dative Feminine Plural
Strong's Greek 3461: A myriad, group of ten thousand, a ten thousand. From murioi; a ten-thousand; by extension, a 'myriad' or indefinite number.

of angels
ἀγγέλων (angelōn)
Noun - Genitive Masculine Plural
Strong's Greek 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.
(22-24) "What it was to which Israel in the time of the Old Covenant drew nigh, we have now heard. Their drawing nigh was at the same time a standing afar off; the mount of the revelation might not be approached by them; the voice of God was too terrible to be borne; and yet it was only tangible material nature in which God at once manifested and concealed Himself. The true and inner communion with God had not yet been revealed: first must the Law lead to the painful consciousness that sin prevents such communion, and intensify the longing that sin may be taken out of the way. Under the New Covenant, no longer is a tangible mountain the place of a divine revelation made from afar; but heaven is thrown open, and a new super-sensuous world in which God is enthroned is opened to admit us, opened through the Mediator of the New Covenant, accessible in virtue of His atoning blood" (Delitzsch).

(22) Unto mount Sion.--Literally (and in these difficult verses it is unusually important to follow the literal rendering of the Greek), Ye are come unto Zion (the) mountain and city of a Living God, a heavenly Jerusalem. The thought of a celestial city which should be the exact counterpart of the earthly Jerusalem is often dwelt upon in Jewish writings: hence the writer is using familiar words, but with a new and spiritual meaning. The same imagery has been employed in Hebrews 11:10; Hebrews 11:13-16, for this is the city "that hath the foundations, whose Architect and Maker is God." (See also Revelation 21:2, et seq.; Galatians 4:26.) This "heavenly Jerusalem" is "Zion, mountain and city of a Living God." Mount Zion is mentioned first, because the contrast with Mount Sinai is throughout present in thought. The name recalls many passages of the Old Testament, especially of the Psalter, as far back as the time when David chose the place for the Ark of the Covenant. Here God desired to dwell (Psalm 68:16); in this holy hill He set His anointed King (Psalm 2:6). (See also Psalm 48:2; Psalm 48:11; Psalm 78:68; Psalm 110:2; Psalm 132:13.) Zion is not only the mount of God, His dwelling place; it is also "the city of God," whose gates the Lord loveth (Psalm 87:2). (See Psalm 48:12-13, et al.) In Hebrews 8:2 we find associated the place of the special manifestation of the glory of God and the resort of His worshipping people; so here the heavenly sanctuary and the city inhabited by "the ransomed of the Lord" (Isaiah 35:10). In Horeb Israel intreated that they might not hear the voice of "the living God" (Deuteronomy 5:26). In this spiritual commonwealth we all "have drawn nigh" to Him.

In the first member of these three verses (Hebrews 12:22-24), therefore, there is very little that is open to question; the difficulties lie in the words which follow, "and to an innumerable company of angels, to the general assembly and church of the firstborn which are written in heaven." Four or five different arrangements of these words are allowed by the Greek, and every one of these has been adopted and defended by writers of eminence. Here the discussion must be very brief. On a careful examination of the whole passage, it seems in the highest degree probable that the writer introduces by" and" each successive member of the sentence, and that groups of words not so introduced serve as appositions, explaining what precedes them. If this be so, the arrangement of the Authorised version is not tenable. We believe that the choice must lie between two renderings: (1) "And to myriads of angels, a festal assembly and congregation of the firstborn enrolled in heaven." (2) "And to myriads, a festal assembly of angels and a congregation of the firstborn enrolled in heaven." In the first of these renderings angels are the subject throughout; in the second, "the myriads" to whom we have come nigh are divided into two companies--the festal host of angels, the church of the firstborn. Let us look at the latter interpretation first. By it the "firstborn" are sought amongst. men; either those who are already inhabitants of the heavenly world, or men still living upon earth, though enrolled as citizens of heaven (Luke 10:20). Some have understood the words to relate to those who hold precedency, either in rank or in time, among men to whom God has given the name of sons; as, saints of preeminent piety, "the noble army of martyrs," the faithful under the Old Covenant, Enoch and Elijah, the Apostles, the first generations of Christians, or the believers of the later as distinguished from those of the earlier dispensation. A far more probable explanation is that which makes the word here "equivalent to heirs of the kingdom, all faithful Christians being ipso facto 'firstborn,' because all are kings" (Dr. Lightfoot on Colossians 1:15). See Hebrews 1:6; also, "as instances of the figurative use of firstborn in the Old Testament, where the idea of priority of birth is overshadowed by and lost in the idea of pre-eminence," Job 18:13; Isaiah 14:30. If this be the true interpretation, 1Peter 2:9 unites the two thoughts which this figure suggests, "Ye are . . . a royal priesthood" (see above, Hebrews 12:16); and the whole of that verse. especially as compared with Exodus 4:22, well illustrates the position here assigned to the company of the faithful upon earth. The word which we have here rendered congregation, moreover, is that which is regularly applied to the Church of Christ. There is, therefore, very much to be said on behalf of this interpretation, which is in every way attractive. And yet, full of interest as is such an explanation of the special words, it seems certainly unsuitable to the passage as a whole. It is not easy to believe that the words "and to myriads" are to be taken by themselves. It is still more difficult to explain the introduction of the living Church on earth in this position--between angels and the "God of all," whilst "the spirits of just men made perfect" are mentioned later, in an association from which the Church on earth cannot be severed--with "Jesus the Mediator of a new covenant and the blood of sprinkling." For these reasons especially it seems necessary to adopt the first-mentioned arrangement of the words: "ye have come near . . . to myriads of angels, a festal assembly and congregation of the firstborn enrolled in heaven." Two passages of the Old Testament seem to have been chiefly in the writer's mind (Deuteronomy 33:2, and Daniel 7:10); in each of these the Lord appears attended by "myriads of angels," who stand before Him and minister to Him (Psalm 103:20). We who by means of the "better hope draw near to God" (Hebrews 7:19) are led to this "holy hill" and city, and through the hosts of "ministering spirits" into the very presence of the "God of all." The descriptive words which follow are borrowed from the history of Israel. The first (Ezekiel 46:11; Hosea 2:11; Hosea 9:5; Amos 5:21; Isaiah 66:10) is the general and joyous gathering for the feasts of the Lord; the second is the word used throughout for the "church in the wilderness," the "congregation" of Israel. The latter points to the united body of the servants of God, the former to the joyful gathering for His service. The second word is so commonly used of Israel and of the Christian Church that it has been denied that any other application is ever made; but there is certainly an exception in Psalm 89:7 (a Psalm which, as we have seen, was much in the writer's thoughts), "God is greatly to be feared in the congregation of the saints." How fitly angels--who in Job 1:6; Job 2:1; Job 38:7 (comp. Psalm 29:1, et al.), are called "sons of God," are here spoken of as "firstborn," needs no explanation; they are the enrolled citizens of heaven, whose assembly we are permitted to join (Revelation 5:11; comp. Luke 20:36).

Verses 22-24. - But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem. Here, as in Galatians 4, 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. Psalm 24, 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," Psalm 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. Psalm 48; 68; 125; 132; etc.). Then by the prophets it is further idealized as the scene and center of Messianic blessings (cf. Isaiah 12; 25:13; 33; 35; 46:13; Micah 4; 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" (14.), and "the holy city, new Jerusalem" (21.), 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. 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. 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

(1) ἐκκλησία is elsewhere used for the Church on earth (so also in the Old Testament; cf. Psalm 79:6);

(2) the phrase, ἐν οὐρανοῖς ἀπογεγραμμένων, expresses the idea of being enrolled in the books of heaven rather than being already there (cf. Luke 10:20; Philippians 4:3; Revelation 20:12; Revelation 21:27);

(3) the "spirits of the perfected" are mentioned afterwards as a class distinct. The word πρωτοτόκων may be suggested here by the firstborn of Israel, who were specially hallowed to the Lord (Numbers 3:13), and numbered as such by Moses (Numbers 3:43), or perhaps still more by the birthright (πρωτοτόκια) spoken of above as forfeited by Esau. God's elect may be called his firstborn as being hallowed to him and heirs of his promises (cf. Exodus 4:22," Israel is my son, even my firstborn;" and Jeremiah 31:9, "Ephraim is my firstborn"). They thus correspond to the hundred and forty-four thousand of Revelation 14, standing on Mount Zion, being "redeemed from the earth," and having "the Father's Name written on their foreheads;" seen distinct from, and yet in communion with, the saints in bliss, whose voices are heard above. Between them and the spirits of the perfected is interposed, "God the Judge of all;" and this appropriately, since before him the saints on earth must appear ere they join the ranks of the perfected: the former look up to him from below; the latter have already passed before him to the rest assigned them. Τετελειωμένεν ("perfected") expresses, as elsewhere in the Epistle, full accomplishment of an and or purpose with regard to things or persons (cf. Hebrews 2:10; Hebrews 5:9; Hebrews 7:19, 28; Hebrews 9:9; Hebrews 10:1, 14; Hebrews 11:40); the word is used here of those whose warfare is accomplished, and who have attained the rest of God. Their "spirits" only are spoken of, because the "perfect consummation and bliss both in body and soul" is still to come. In the mean while, with respect to the issue of their earthly course, they have been already perfected (cf. Revelation 14:13, "They rest from their labors"). Corresponding to the Lamb in Revelation, there is seen next Jesus the Mediator, through whom is the approach of the whole company to the Judge of all, and the accomplishment to the perfected. The "new covenant" is, of course, meant to be contrasted with the old one before Mount Sinai, under which there was no such approach or accomplishment. Then "the blood of sprinkling" has reference to that wherewith the old covenant was ratified (Exodus 24; cf. supra, Hebrews 9:18). The blood shed by Christ on earth for atonement is conceived as carried by him with himself into the holy place on high (cf. Hebrews 9:12), to be forever "the blood of sprinkling for effectual cleansing. And this blood "speaketh better things than Abel." His blood cried from the ground for vengeance, with the accusing voice of primeval sin; Christ's speaks only of reconciliation and peace. Some commentators (Bengel in the first place, whom Delitzsch follows)see in this contrast between Sinai and Zion a distinct parallelism between vers. 18, 19 and vers. 22-24; seven objects of approach in one case being supposed to be set against seven in the other, More obvious is the correspondence of the successive clauses of vers. 22-24 to the general ideas connected with the giving of the Law. The two pictures may be contrasted thus - The Old Covenant.

Sinai, a palpable earthly mountain, surrounded by gloom and storm.

The angels through whom the Law was given (cf. Hebrews 2:2; Galatians 3:19; Acts 7:53; Deuteronomy 23:2), unseen by men, but operating in the winds and in the fire (cf. Hebrews 1:7).

Israel congregated under the mountain, afraid, and forbidden to touch it.

The LORD, unapproachable, shrouded in darkness or revealed in fire.

Moses, himself afraid, and winning through his mediation no access for the people.

The blood sprinkled on the people to ratify the old covenant, but which could not cleanse the conscience.

The sound of a trumpet and the voice of words, inspiring fear. The New Covenant.

Zion, radiant with light and crowned with the city of God.

Festal choirs of assembled angels.

The accepted Church of the Firstborn, with free approach to the holiest of all.

The Judge of all, without his terrors, accessible, and awarding rest to the perfected.

The Divine availing Mediator.

The ever-cleansing blood of complete atonement.

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. 12:18-29 Mount Sinai, on which the Jewish church state was formed, was a mount such as might be touched, though forbidden to be so, a place that could be felt; so the Mosaic dispensation was much in outward and earthly things. The gospel state is kind and condescending, suited to our weak frame. Under the gospel all may come with boldness to God's presence. But the most holy must despair, if judged by the holy law given from Sinai, without a Saviour. The gospel church is called Mount Zion; there believers have clearer views of heaven, and more heavenly tempers of soul. All the children of God are heirs, and every one has the privileges of the first-born. Let a soul be supposed to join that glorious assembly and church above, that is yet unacquainted with God, still carnally-minded, loving this present world and state of things, looking back to it with a lingering eye, full of pride and guile, filled with lusts; such a soul would seem to have mistaken its way, place, state, and company. It would be uneasy to itself and all about it. Christ is the Mediator of this new covenant, between God and man, to bring them together in this covenant; to keep them together; to plead with God for us, and to plead with us for God; and at length to bring God and his people together in heaven. This covenant is made firm by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the victim. This blood of Christ speaks in behalf of sinners; it pleads not for vengeance, but for mercy. See then that you refuse not his gracious call and offered salvation. See that you do not refuse Him who speaketh from heaven, with infinite tenderness and love; for how can those escape, who turn from God in unbelief or apostacy, while he so graciously beseeches them to be reconciled, and to receive his everlasting favour! God's dealing with men under the gospel, in a way of grace, assures us, that he will deal with the despisers of the gospel, in a way of judgment. We cannot worship God acceptably, unless we worship him with reverence and godly fear. Only the grace of God enables us to worship God aright. God is the same just and righteous God under the gospel as under the law. The inheritance of believers is secured to them; and all things pertaining to salvation are freely given in answer to prayer. Let us seek for grace, that we may serve God with reverence and godly fear.
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