- Home
- Bible
- Hebrews
- Chapter 12
- Verse 12
Hebrews 12:22
Verse
Context
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 angels23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect,
Sermons
Zac Poonen
T. Austin-Sparks
Art Katz
David WilkersonT. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But ye are come unto mount Sion - In order to enter fully into the apostle's meaning, we must observe, 1. That the Church, which is called here the city of the living God, the heavenly Jerusalem, and mount Sion, is represented under the notion of a City. 2. That the great assembly of believers in Christ is here opposed to the congregation of the Israelites assembled at Mount Sinai. 3. That the innumerable company of angels is here opposed to, those angels by whom the law was ushered in, Act 7:53; Gal 3:19. 4. That the Gospel first-born, whose names are written in heaven, are here opposed to the enrolled first-born among the Israelites, Exo 24:5, Exo 19:22. 5. That the mediator of the new covenant, the Lord Jesus, is here opposed to Moses, the mediator of the old. 6. And that the blood of sprinkling, of Christ, our High Priest, refers to the act of Moses, Exo 24:8 : "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words." 1. The description in these verses does not refer to a heavenly state; for the terrible nature of the Mosaic dispensation is never opposed to heaven or life eternal, but to the economy of the New Testament. 2. In heaven there is no need of a mediator, or sprinkling of blood; but these are mentioned in the state which the apostle describes. The heavenly Jerusalem - This phrase means the Church of the New Testament, as Schoettgen has amply proved in his dissertation on this subject. To an innumerable company of angels - Μυριασιν αγγελων· To myriads, tens of thousands, of angels. These are represented as the attendants upon God, when he manifests himself in any external manner to mankind. When he gave the law at Mount Sinai, it is intimated that myriads of these holy beings attended him. "The chariots of the Lord are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place;" Psa 68:17. And when he shall come to judge the world, he will be attended with a similar company. "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him;" Dan 7:10. In both these cases, as in several others, these seem to be, speaking after the manner of men, the body guard of the Almighty. Though angels make a part of the inhabitants of the New Jerusalem, yet they belong also to the Church below. Christ has in some sort incorporated them with his followers, for "they are all ministering spirits, sent forth to minister to them that shall be heirs of salvation," and they are all ever considered as making a part of God's subjects.
Jamieson-Fausset-Brown Bible Commentary
are come--Greek, "have come near unto" (compare Deu 4:11). Not merely, ye shall come, but, ye have already come. Mount Sion--antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, Joh 12:15; Pe1 2:6) is now the earnest; and of which the restored literal Jerusalem hereafter shall be the earthly representative, to be succeeded by the everlasting and "new Jerusalem, coming down from God out of heaven" (Rev. 21:2-27; compare Heb 11:10). to an innumerable company of angels, to the general assembly and church--The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels (Job 1:6; Job 38:7), "sons of God," are so their "equals" (Luk 20:36); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (Mat 6:10). English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, "festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare Deu 33:2; Psa 68:17; Dan 7:10; Jde 1:14; namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare "all angels, all nations" Mat 25:31-32. Messiah is pre-eminently "the First-born," or "First-begotten" (Heb 1:6), and all believers become so by adoption. Compare the type, Num 3:12, Num 3:45, Num 3:50; Pe1 1:18. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" (Exo 4:22; compare Exo 13:2), and a "kingdom of priests" to God (Exo 19:6), so believers (Rev 1:6).
John Gill Bible Commentary
To the general assembly,.... A "panegyris", the word here used, was a public and solemn assembly of the Greeks, either at their games, or feasts, or fairs, or on religious accounts; and signifies a large collection and convention of men; and sometimes the place where they met togethers (i); and is here used, by the apostle, for the church of God, consisting of all his elect, both Jews and Gentiles, and the meeting of them together: they met together, in the infinite mind of God, from all eternity; and in Christ, their head and representative, both then and in time; and at the last day, when they are all gathered in, they will meet together personally; and a joyful meeting it will be; and a very general one, more so than the assembly of the Jews, at any of their solemn feasts, to which the apostle may have some respect; since this will consist of some of all nations, that have lived in all places, and in all ages of time: and church of the firstborn, which are written in heaven; by the "church", is not meant any particular, or congregational church, nor any national one; but the church catholic, or universal, which consists only of God's elect, and of all of them, in all times and places; and reaches even to the saints in heaven: this church is invisible at present, and will never fail; of which Christ is the head, and for which he has given himself: now the persons, that belong to this church, are styled the "firstborn"; who are not the apostles only, who received the first fruits of the Spirit; nor the first converts among the Jews, who first trusted in Christ; but also the chosen of God, who are equally the sons of God, and born of him; are equally loved by him, and equally united to Christ, and interested in him: they have the same privileges, honours, and dignity, and shall enjoy the same inheritance; they are all firstborn, and are so called, with respect to the angels, the sons of God, as Christ is with respect to the saints, the many brethren of his: and these are said to be "written in heaven"; not in the earth, Jer 17:13, such writing abides not; nor in the book of the Scriptures, for the names of all are not written there; nor in the general book of God's decrees, which relate to all mankind; but in the Lamb's book of life, kept in heaven; and is no other than their election of God: and this way of speaking, concerning it, shows it to be personal and particular; that it is firm, sure, and constant; that it is out of the reach of men and devils to erase it; it denotes the exact knowledge God has of them, and expresses their right to heaven, and the certainty of their coming there: now all such, who are truly come to Sion, are openly come to this assembly and church, and appear to be a part thereof, and are among the firstborn, and have their names written in heaven: and to God the Judge of all: the Ethiopic version reads, "the Judge of righteousness", or the righteous Judge: some think that Christ is here meant; who is truly and properly God, and is the Judge: all judgment is committed to him; he is Judge of all; he is ordained Judge of quick and dead; for which he would not have been fit, had he not been God: true believers come to him by faith, and that, as their Judge, King, and Governor; and it is their privilege, that Christ is and will be the Judge of all at the last day and hence is his coming to judgment desirable to them. But since Christ is spoken of in the next verse, as a distinct person, to whom the saints come, God the Father seems rather to be designed here: and it is one of the privileges of the saints, in the present life, that they have access to God: all men are at a distance from him, in a state of nature; and they naturally run further and further from him, and have no desire after him; and, when they are made sensible of sin, they are afraid and ashamed to come to him; nor is there any coming to God, but through Christ; and this is a fruit of God's everlasting love, what follows upon electing grace, is an effect of Christ's death, and owing to the quickening grace of the Spirit; it is performed in a spiritual way, and is by faith; it is a coming to the throne of God, even to his seat, to communion with him, and to a participation of his grace: and it is their privilege that they have access to him as the Judge of all; not only as a Father, and as the God of all grace, but as a Judge, and a righteous one, to whom they can come without terror; for though he is just, yet he is a Saviour, and the justifier of his people, on account of the righteousness of his Son; whose sins he pardons in a way of justice, through the blood of Christ; and is their patron, protector, and defender, who will right their wrongs, and avenge their cause: and to the spirits of just men made perfect; which may be understood of the saints on earth, who are "just men"; not naturally, for so no man is, but the reverse; nor in opinion only, or merely externally, as the Scribes and Pharisees were; nor by the deeds of the law; nor by obedience to the Gospel; nor by faith, either as wrought in them, or done by them, though by the object of it; nor by an infusion of righteousness into them; but by the imputation of the righteousness of Christ unto them: and these are "made perfect"; not as to sanctification, unless in Christ, or in a comparative sense, and with respect to the parts of the new man, but not as to degrees; for no man is without sin, and the best stand in need of fresh supplies of grace; but as to justification, Christ has perfectly fulfilled the law for them, and has perfectly expiated their sins, and perfectly redeemed them from all sin, and has procured a full pardon of them; and they are completely righteous through his righteousness; and the "spirits", or souls of these are only mentioned, because the communion of saints in a Gospel church state lies chiefly in the souls and spirits of each other, or in spiritual things relating to their souls; and their souls are greatly affected, and knit to each other: though the saints in heaven may be here intended, at least included; whose spirits or soul's are separate from their bodies; and they are the souls of just men, for none but such enter into the kingdom of heaven; where they are made perfect in knowledge and holiness, in peace and joy; though they have not their bodies, nor as yet all the saints with them. Now, believers, in the present state of things, may be said to be come to them, being come to the Church below, which is a part of that above; as also in hope, expectation, and desire. The apostle seems to have respect to some distinctions among the Jews: they divide mankind into three sorts; some are perfectly wicked; and some are perfectly righteous; and there are others that are between both (k): they often speak of , "just men perfect" (l); and distinguish between a just man perfect, and a just man that is not perfect (m); as they do also between penitents and just men perfect; See Gill on Luk 15:7. (i) Vid. Philostrat. Vita Apollen. l. 8. c. 7. (k) T. Hieros. Roshhashanah, fol. 57. 1. & T. Bab. Roshhashanah, fol. 16. 2. Derech Eretz, fol. 19. 4. (l) Zohar in Gen. fol. 28. 2. & 29. 1. & 39. 3. T. Bab. Taanith, fol. 18. 2. & Roshbahanah, fol. 4. 1. Pesachim, fol. 8. 1. 2. (m) T. Bab. Megilla, fol. 6. 2. & Avoda Zora, fol. 4. 1.
Tyndale Open Study Notes
12:22 No: There is a strong contrast between the old and the new covenant. Believers have now come to wonderful Mount Zion, which is closely associated with Jerusalem and represents God’s dwelling place. • heavenly Jerusalem: See study note on 8:5. • The new covenant constitutes a relationship with God by which we experience his presence with joy, peace, and fellowship.
Hebrews 12:22
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 angels23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect,
- Scripture
- Sermons
- Commentary
(1 Peter - Part 23): The Christians Relation to Government
By A.W. Tozer17K29:42GovernmentHEB 12:22In this sermon, the preacher focuses on the Christians' relation to government, specifically emphasizing peaceful obedience to authority. The preacher highlights that these instructions from Peter should be understood in light of other scriptures, as truth is not found in one verse alone. The sermon emphasizes that while the ideal is to submit to every ordinance of man for the Lord's sake, the reality is that rulers are fallen beings and human practice is not perfect. The preacher also mentions that expecting perfection in marriage, politics, teaching, or any aspect of life is unrealistic due to the fallen nature of humanity.
(Heavenly Life) Heavenly Attitudes
By Zac Poonen7.2K57:24MAT 5:13LUK 12:15LUK 14:28HEB 12:22REV 21:21
This sermon emphasizes the importance of being the salt of the earth by bringing a taste of heaven to wherever we are, whether at home, work, or church. It highlights the need to have a heavenly mindset, to forgive others, to be wise with money, and to be salted with the fire of the Holy Spirit to live a life pleasing to God and impactful to those around us.
A New Israel
By T. Austin-Sparks6.8K1:17:13IsraelHEB 1:1HEB 12:18HEB 12:22In this sermon, the speaker emphasizes the significance of the introductory words, "The Lord help us this morning," as they encompass the entire letter and truth being conveyed. The letter being referred to is the Word of God, which has now gathered all fragments, pieces, and aspects of previous revelations into one complete and comprehensive message. The speaker urges the listeners to be watchful and guard their hearts, as the value of this message can easily be lost if not taken seriously. The ultimate message of this letter is the finality and fullness of God's revelation, with nothing beyond it.
(Hebrews - Part 46): Christian Manifesto - Part 2
By A.W. Tozer4.3K31:21ExpositionalEPH 1:3HEB 12:22In this sermon, the preacher emphasizes the importance of Christians living a spiritual and eternal life rather than being consumed by worldly desires. He uses the story of Elisha and the chariots of fire to illustrate the power and protection that comes from being aligned with God. The preacher also highlights the beauty and glory of God, comparing it to the beauty of nature and the senses. He concludes by encouraging believers to embrace the beauty of God and share it with others, even if they are met with skepticism or disbelief.
Gleanings From Psalm 87
By Art Katz2.8K1:01:11Eternal PurposePSA 87:1MAT 25:40MAT 25:44HEB 12:22In this sermon, the speaker emphasizes the importance of measuring success in ministry by the impact it has on the youth. He cautions against using superficial methods, such as incorporating rock beats in worship, and instead encourages a deeper engagement with God's word. The speaker highlights the joy and worship that comes from a genuine acknowledgement of God as God, as seen in the example of non-professional singers and dancers. The sermon also emphasizes the eternal reward for sacrifice and self-denial in this life, and the need to engage young people in a compelling way that recognizes the seriousness of the faith.
The Presevation of Zion
By David Wilkerson2.8K58:46PSA 51:17ISA 62:1MAT 6:33JHN 8:32ROM 2:28HEB 12:22REV 13:16In this sermon, the speaker addresses the concern and grief of a holy remnant of people in the nation who are troubled by the abominations in the land and in the church. The speaker mentions receiving thousands of letters from people who feel that the nation is headed for a crisis and that the name of the Lord will be vindicated. The speaker then discusses the mark of the beast and reassures the audience that they do not need to fear it or any other prophetic events. The speaker emphasizes that once the audience grasps the truth they are about to hear, they will no longer worry about a depression, the mark of the beast, or the tribulation.
Ye Are Come to Zion - Part 1
By T. Austin-Sparks2.3K52:23ZionGEN 2:8EXO 20:1JDG 2:16MAL 4:2MAT 6:33HEB 12:22HEB 12:24In this sermon, the speaker emphasizes that man was created by God to have a potential friendship with Him and to ultimately experience glory. The message highlights the spiritual significance of the creation story in Genesis, explaining that everything necessary for man's glorious destiny has already been accomplished by God through Christ. The speaker acknowledges that there is a deficiency in our understanding and faith in this truth, urging listeners to seek a deeper appreciation and worship of God. The sermon also emphasizes that God's plan for man's inheritance and fulfillment is centered in Christ and transmitted to His church, encompassing all sections of the Old Testament.
The Controversy of Zion
By T. Austin-Sparks1.8K1:19:06ZionPSA 2:6ISA 30:8ISA 32:10ACT 4:25ROM 8:19ROM 8:29HEB 12:22In this sermon, the speaker discusses the battle between the forces of evil and the church, represented by Zion. The church is called and chosen by God for a specific vocation and testimony in the world. The speaker emphasizes the importance of unity within the church, as the spirits of division are at work. The sermon references the second Psalm, highlighting the opposition faced by the church and the intervention of God in their battles.
Ye Are Come to Zion - Part 2
By T. Austin-Sparks1.8K54:01ZionGEN 2:7EXO 3:14MAT 6:33ROM 8:17EPH 1:3HEB 2:6HEB 12:22In this sermon, the speaker emphasizes the importance of believers receiving and possessing the life of Christ. He highlights that our existence is justified by the fact that many have received life through us, which vindicates God's decision to give us life. The speaker then focuses on the next word in Hebrews 12, which is "Zion." He explains that believers have come to Zion, which represents our inheritance in Christ and the need to truly possess and take hold of all that God has provided for us. The speaker encourages Christians to exercise their faith and actively lay hold of the promises and gifts of God in order to fully experience the salvation and glorification that God has already accomplished for us.
Ye Are Come to Zion - Part 6
By T. Austin-Sparks1.7K1:06:50ZionISA 43:14ROM 8:19HEB 12:22In this sermon, the speaker discusses the conflict between God's chosen people and the nations of the world. The speaker emphasizes that God had a purpose for his chosen nation, Egypt, and all of nature was involved in this conflict. Despite the failures of the people, God did not forsake them and continued to work through them. The speaker also mentions the overthrow of the Babylonian empire and how God used it for his purposes. The sermon highlights the importance of having a strong testimony for God in the world.
Ye Are Come to Zion - Part 4
By T. Austin-Sparks1.7K51:41ZionMAT 6:33ACT 19:9EPH 2:20HEB 12:221PE 2:6REV 1:20In this sermon, the speaker emphasizes the importance of truly knowing and experiencing God for ourselves. He highlights the danger of relying on others for our spiritual understanding and warns against being deceived by false teachings or disappointed by human leaders. The speaker references the Book of Revelation and the concept of God shaking everything that can be shaken to reveal the true depth of our faith. He encourages listeners to have a personal relationship with God and to stand firm in their faith, regardless of external circumstances.
Ye Are Come to Zion - Part 3
By T. Austin-Sparks1.7K36:35ZionGEN 1:31GEN 2:15PSA 87:2HEB 1:1HEB 11:4HEB 11:26HEB 12:22In this sermon, the speaker emphasizes the importance of the message being shared during their gatherings. They express concern that the teachings should not just be ideas or concepts, but rather a deep and meaningful exercise before the Lord. The speaker highlights the need for a crisis-like urgency in delivering the message that is relevant to the current times. They emphasize that Zion, representing something precious, cannot be obtained easily and should be cherished and protected. The sermon concludes with a reference to the book of Revelation, where a lamb is seen on Mount Zion, symbolizing complete victory through the blood of Jesus.
Ye Are Come to Zion - Part 7
By T. Austin-Sparks1.6K55:03ZionPSA 132:13MAT 6:33EPH 1:4EPH 4:1HEB 12:22In this sermon, the speaker emphasizes the importance of recognizing and embracing the specific purpose and calling that God has for each individual. He encourages listeners to see their lives as being part of a greater destiny and to live with a sense of purpose and focus. The speaker also highlights the constant efforts of the enemy to hinder and destroy the testimony of believers, but reminds listeners to listen to their own new nature and long for fellowship with God's people. Ultimately, the sermon encourages believers to live in alignment with God's purpose and to rely on Him in the face of opposition.
Ye Are Come to Zion - Part 5
By T. Austin-Sparks1.6K54:35ZionPSA 87:1PSA 87:7MAT 6:33LUK 11:3JHN 6:9HEB 12:22In this sermon, the speaker emphasizes the importance of the citizens of Zion, referring to believers in Christ. He highlights the significance of the gates of the city as places of counsel and decision-making for the people of God. The speaker encourages the audience to look at the testimony of the people of God and recognize the abundance and resources they possess through their relationship with the Lord. He also mentions the disciples' request for spiritual nourishment from Jesus, highlighting the spiritual resources available to believers. The sermon concludes by emphasizing the blessings and wealth that come from belonging to the Lord and being citizens of Zion.
(Genesis) - Part 7
By Zac Poonen1.6K1:00:47GenesisGEN 4:7MAT 6:33ROM 6:14HEB 9:22HEB 12:18HEB 12:22HEB 12:24In this sermon, the preacher focuses on Genesis chapter 4, specifically the story of Cain and Abel. The sermon highlights how sin quickly spread from Adam and Eve to their children, causing division and ultimately leading to Cain killing Abel. The preacher emphasizes the importance of mastering sin in our lives, drawing from Genesis 4:7. The sermon also emphasizes that the gospel of victory over sin is not just for mature believers, but can be proclaimed to anyone, even those like Cain who may have a grudge against God.
Passover
By David Ravenhill64149:25ROM 6:4ROM 8:141CO 5:71CO 6:191CO 10:16HEB 6:1HEB 12:1HEB 12:22REV 5:9
This sermon delves into the parallel between the Old Testament Passover and its fulfillment in Jesus Christ. It emphasizes the importance of moving from shadows to substance, highlighting the detailed fulfillment of God's plan. The sermon covers various aspects such as creation, substitution, inspection, affection, execution, application, confession, protection, impartation, separation, declaration, celebration, sanctification, unification, direction, redemption, immersion, and destination, all pointing towards the ultimate destination of being in the presence of God.
Two Groups of Saved People
By Robert B. Thompson6091:16:31ISA 61:11MAT 5:16HEB 12:221PE 2:12REV 21:22In this sermon, the speaker discusses the decline of our nation in terms of education and the arts. They attribute this decline to the abomination that creates desolation and self-will. The speaker emphasizes the importance of gifts and ministries as means to an end, rather than an end in themselves. They also highlight the concept of work as a curse, but emphasize that God created us to play and enjoy what we do. The sermon references various Bible verses, including Psalm 98, to emphasize the joy and celebration that should be present in our worship. The speaker warns against distractions and urges listeners to stay focused on their calling and not allow anyone to take their crown. The sermon concludes with a reminder to press forward and continue striving towards the mark, just as the apostle Paul did.
The Church & the Nations
By Robert B. Thompson5521:18:57ISA 61:3ISA 61:5ZEC 14:6ZEC 14:12MAT 25:40ROM 8:29HEB 12:22In this sermon, the speaker emphasizes the importance of speaking positively about others, especially those who are anointed by God. They reference a song from their childhood that encourages not speaking negatively about someone if you can't say something good. The speaker also highlights the significance of treating people well, particularly those who are anointed by God. They mention a Bible verse from John 17 that emphasizes God's love for the church and the desire for the world to know this love. The sermon also touches on the concept of judgment and the day when the wicked will be punished and the righteous will be rewarded. The speaker encourages treating others with kindness and not seeking vengeance, as God is the one who will repay. They mention a historical figure, Roland, as an example of a national hero who is still remembered.
Our God Is a Consuming Fire
By G.W. North4791:30:02GodISA 33:6ISA 50:10HEB 2:11HEB 12:22HEB 12:262PE 1:19In this sermon, the preacher discusses the story of Shadrach, Meshach, and Abednego from the book of Daniel. He highlights how God protected them in the fiery furnace and emphasizes that God is a consuming fire. The preacher then moves on to the topic of wars and conflicts, explaining that they stem from the desires and lusts within individuals. He emphasizes that Jesus Christ became a human being to bring forgiveness and a life and love union with God. The preacher concludes by emphasizing God's love for humanity and His desire for a complete and devoted relationship with each individual.
Why We Love Jerusalem: The Most Unique City in History
By Mike Bickle2459:13Significance of JerusalemIntercession for JerusalemPSA 48:12PSA 87:2ISA 60:15ISA 66:10JER 3:17EZK 9:4ZEC 8:2MAT 5:35HEB 12:22REV 21:2Mike Bickle emphasizes the profound significance of Jerusalem in God's plan, asserting that it is the only city that the Lord has declared His zeal and love for throughout scripture. He explains that Jerusalem is not only the center of God's spiritual and political plans but also the future governmental capital of Jesus's reign on earth. Bickle encourages believers to align their hearts with God's perspective on Jerusalem, recognizing its unique role in the end times and the blessings that come from supporting it. He highlights the importance of understanding Jerusalem's destiny and the need for intercession for the city, especially as conflicts around it intensify. Ultimately, Bickle calls for a deeper engagement with the biblical narrative surrounding Jerusalem and its implications for the church and the world.
Convergence: Earthly Jerusalem and Heavenly Jerusalem
By Mike Bickle1650:30Millennial KingdomConvergence of RealmsGEN 28:12ISA 2:2EZK 43:7ZEC 14:16MAT 5:35JHN 1:51HEB 12:22REV 21:2Mike Bickle discusses the profound connection between the earthly Jerusalem and the heavenly Jerusalem, emphasizing that during the Millennial Kingdom, the New Jerusalem will descend and serve as the eternal capital for the redeemed. He explains that this convergence allows for a dynamic relationship between the two cities, where the resurrected saints will inhabit the New Jerusalem while engaging in assignments on the Millennial Earth. Bickle highlights the significance of Jesus' throne being present in both Jerusalems, symbolizing the unity of the heavenly and earthly realms. He encourages believers to understand the fullness of God's plan, which includes the healing of nations through the leaves of the Tree of Life from the New Jerusalem. Ultimately, he paints a picture of a glorious future where the two realms will operate together in harmony.
(Living as Jesus Lived) 9. the Bride of Christ
By Zac Poonen0The Bride of ChristObedience vs. DisobedienceEXO 25:8JER 51:58MAT 7:242TI 3:5HEB 12:22JAS 4:41JN 2:6REV 17:5REV 18:4REV 21:2Zac Poonen emphasizes the stark contrast between the Bride of Christ and the Harlot church, illustrating how the Holy Spirit's work results in a glorious, holy city, while Satan's counterfeit leads to spiritual adultery and destruction. He highlights that true Christianity is marked by obedience to God's will, as seen in the lives of those who build their faith on the rock of Christ, in contrast to those who rely on human wisdom and ultimately perish. Poonen warns against the false security of those who claim to follow Christ without genuine obedience, urging believers to heed the call to separate from the worldly system of Babylon and embrace the holiness of Jerusalem. The sermon calls for a life that reflects the divine nature and purpose of God, culminating in the eternal glory of His grace.
Why Mount Zion?
By George Warnock0ZionUnity in ChristPSA 87:1PSA 132:13ISA 2:3ZEC 8:23MAT 5:141CO 15:46EPH 2:13HEB 7:17HEB 12:22REV 21:2George Warnock emphasizes the significance of Mount Zion as a divine union of king and priest, exemplified in David, and the establishment of a structure that embodies both authority and worship. He explains that God's intention is to create a people who experience deep fellowship with Him and can manifest His power to the nations. Warnock further explores the original meaning of Zion, asserting that God's plan is to transition His people from earthly to heavenly realities, ensuring that both natural Israel and Gentiles are included in this divine promise. He highlights that true peace will only be achieved when all come together in Christ, breaking down barriers and uniting as one new man. Ultimately, Zion represents the unfolding of God's eternal purpose for His people.
Of the Creation of Angels.
By John Gill0Divine AssistanceCreation of AngelsGEN 2:1JOB 38:7PSA 104:5DAN 4:35MAT 26:53LUK 2:13LUK 24:4COL 1:16HEB 12:22REV 19:10John Gill discusses the creation of angels, emphasizing their significance as the chief of God's works in the heavens. He notes that while the creation of angels is not explicitly mentioned in Genesis, it is implied within the creation narrative, as they are part of the heavenly host created by God. Gill elaborates on the nature, qualities, and roles of angels, highlighting their holiness, wisdom, and power, as well as their ministerial functions towards God, Christ, and humanity. He concludes that angels, being created beings, should not be worshipped but valued for their divine roles and assistance in the lives of believers.
"The Controversy of Zion"
By T. Austin-Sparks0Spiritual WarfareThe Controversy of ZionPSA 2:6ISA 30:8HEB 12:22T. Austin-Sparks emphasizes the significance of Zion as a spiritual center and the ongoing controversy surrounding it, highlighting that Zion represents the absolute lordship of Jesus Christ. He explains that the spiritual condition of God's people directly influences their standing in the world, and that the church is engaged in a battle against the world spirit that opposes the testimony of Jesus. Sparks warns that this controversy is not merely historical but continues to manifest in the present, with the church facing intense spiritual pressure and confusion. He calls for believers to recognize their role in this spiritual conflict and to stand firm in their testimony of Christ's lordship. Ultimately, the sermon serves as a reminder of the importance of spiritual readiness and the need for divine intervention in the face of opposition.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But ye are come unto mount Sion - In order to enter fully into the apostle's meaning, we must observe, 1. That the Church, which is called here the city of the living God, the heavenly Jerusalem, and mount Sion, is represented under the notion of a City. 2. That the great assembly of believers in Christ is here opposed to the congregation of the Israelites assembled at Mount Sinai. 3. That the innumerable company of angels is here opposed to, those angels by whom the law was ushered in, Act 7:53; Gal 3:19. 4. That the Gospel first-born, whose names are written in heaven, are here opposed to the enrolled first-born among the Israelites, Exo 24:5, Exo 19:22. 5. That the mediator of the new covenant, the Lord Jesus, is here opposed to Moses, the mediator of the old. 6. And that the blood of sprinkling, of Christ, our High Priest, refers to the act of Moses, Exo 24:8 : "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words." 1. The description in these verses does not refer to a heavenly state; for the terrible nature of the Mosaic dispensation is never opposed to heaven or life eternal, but to the economy of the New Testament. 2. In heaven there is no need of a mediator, or sprinkling of blood; but these are mentioned in the state which the apostle describes. The heavenly Jerusalem - This phrase means the Church of the New Testament, as Schoettgen has amply proved in his dissertation on this subject. To an innumerable company of angels - Μυριασιν αγγελων· To myriads, tens of thousands, of angels. These are represented as the attendants upon God, when he manifests himself in any external manner to mankind. When he gave the law at Mount Sinai, it is intimated that myriads of these holy beings attended him. "The chariots of the Lord are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place;" Psa 68:17. And when he shall come to judge the world, he will be attended with a similar company. "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him;" Dan 7:10. In both these cases, as in several others, these seem to be, speaking after the manner of men, the body guard of the Almighty. Though angels make a part of the inhabitants of the New Jerusalem, yet they belong also to the Church below. Christ has in some sort incorporated them with his followers, for "they are all ministering spirits, sent forth to minister to them that shall be heirs of salvation," and they are all ever considered as making a part of God's subjects.
Jamieson-Fausset-Brown Bible Commentary
are come--Greek, "have come near unto" (compare Deu 4:11). Not merely, ye shall come, but, ye have already come. Mount Sion--antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, Joh 12:15; Pe1 2:6) is now the earnest; and of which the restored literal Jerusalem hereafter shall be the earthly representative, to be succeeded by the everlasting and "new Jerusalem, coming down from God out of heaven" (Rev. 21:2-27; compare Heb 11:10). to an innumerable company of angels, to the general assembly and church--The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels (Job 1:6; Job 38:7), "sons of God," are so their "equals" (Luk 20:36); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (Mat 6:10). English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, "festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare Deu 33:2; Psa 68:17; Dan 7:10; Jde 1:14; namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare "all angels, all nations" Mat 25:31-32. Messiah is pre-eminently "the First-born," or "First-begotten" (Heb 1:6), and all believers become so by adoption. Compare the type, Num 3:12, Num 3:45, Num 3:50; Pe1 1:18. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" (Exo 4:22; compare Exo 13:2), and a "kingdom of priests" to God (Exo 19:6), so believers (Rev 1:6).
John Gill Bible Commentary
To the general assembly,.... A "panegyris", the word here used, was a public and solemn assembly of the Greeks, either at their games, or feasts, or fairs, or on religious accounts; and signifies a large collection and convention of men; and sometimes the place where they met togethers (i); and is here used, by the apostle, for the church of God, consisting of all his elect, both Jews and Gentiles, and the meeting of them together: they met together, in the infinite mind of God, from all eternity; and in Christ, their head and representative, both then and in time; and at the last day, when they are all gathered in, they will meet together personally; and a joyful meeting it will be; and a very general one, more so than the assembly of the Jews, at any of their solemn feasts, to which the apostle may have some respect; since this will consist of some of all nations, that have lived in all places, and in all ages of time: and church of the firstborn, which are written in heaven; by the "church", is not meant any particular, or congregational church, nor any national one; but the church catholic, or universal, which consists only of God's elect, and of all of them, in all times and places; and reaches even to the saints in heaven: this church is invisible at present, and will never fail; of which Christ is the head, and for which he has given himself: now the persons, that belong to this church, are styled the "firstborn"; who are not the apostles only, who received the first fruits of the Spirit; nor the first converts among the Jews, who first trusted in Christ; but also the chosen of God, who are equally the sons of God, and born of him; are equally loved by him, and equally united to Christ, and interested in him: they have the same privileges, honours, and dignity, and shall enjoy the same inheritance; they are all firstborn, and are so called, with respect to the angels, the sons of God, as Christ is with respect to the saints, the many brethren of his: and these are said to be "written in heaven"; not in the earth, Jer 17:13, such writing abides not; nor in the book of the Scriptures, for the names of all are not written there; nor in the general book of God's decrees, which relate to all mankind; but in the Lamb's book of life, kept in heaven; and is no other than their election of God: and this way of speaking, concerning it, shows it to be personal and particular; that it is firm, sure, and constant; that it is out of the reach of men and devils to erase it; it denotes the exact knowledge God has of them, and expresses their right to heaven, and the certainty of their coming there: now all such, who are truly come to Sion, are openly come to this assembly and church, and appear to be a part thereof, and are among the firstborn, and have their names written in heaven: and to God the Judge of all: the Ethiopic version reads, "the Judge of righteousness", or the righteous Judge: some think that Christ is here meant; who is truly and properly God, and is the Judge: all judgment is committed to him; he is Judge of all; he is ordained Judge of quick and dead; for which he would not have been fit, had he not been God: true believers come to him by faith, and that, as their Judge, King, and Governor; and it is their privilege, that Christ is and will be the Judge of all at the last day and hence is his coming to judgment desirable to them. But since Christ is spoken of in the next verse, as a distinct person, to whom the saints come, God the Father seems rather to be designed here: and it is one of the privileges of the saints, in the present life, that they have access to God: all men are at a distance from him, in a state of nature; and they naturally run further and further from him, and have no desire after him; and, when they are made sensible of sin, they are afraid and ashamed to come to him; nor is there any coming to God, but through Christ; and this is a fruit of God's everlasting love, what follows upon electing grace, is an effect of Christ's death, and owing to the quickening grace of the Spirit; it is performed in a spiritual way, and is by faith; it is a coming to the throne of God, even to his seat, to communion with him, and to a participation of his grace: and it is their privilege that they have access to him as the Judge of all; not only as a Father, and as the God of all grace, but as a Judge, and a righteous one, to whom they can come without terror; for though he is just, yet he is a Saviour, and the justifier of his people, on account of the righteousness of his Son; whose sins he pardons in a way of justice, through the blood of Christ; and is their patron, protector, and defender, who will right their wrongs, and avenge their cause: and to the spirits of just men made perfect; which may be understood of the saints on earth, who are "just men"; not naturally, for so no man is, but the reverse; nor in opinion only, or merely externally, as the Scribes and Pharisees were; nor by the deeds of the law; nor by obedience to the Gospel; nor by faith, either as wrought in them, or done by them, though by the object of it; nor by an infusion of righteousness into them; but by the imputation of the righteousness of Christ unto them: and these are "made perfect"; not as to sanctification, unless in Christ, or in a comparative sense, and with respect to the parts of the new man, but not as to degrees; for no man is without sin, and the best stand in need of fresh supplies of grace; but as to justification, Christ has perfectly fulfilled the law for them, and has perfectly expiated their sins, and perfectly redeemed them from all sin, and has procured a full pardon of them; and they are completely righteous through his righteousness; and the "spirits", or souls of these are only mentioned, because the communion of saints in a Gospel church state lies chiefly in the souls and spirits of each other, or in spiritual things relating to their souls; and their souls are greatly affected, and knit to each other: though the saints in heaven may be here intended, at least included; whose spirits or soul's are separate from their bodies; and they are the souls of just men, for none but such enter into the kingdom of heaven; where they are made perfect in knowledge and holiness, in peace and joy; though they have not their bodies, nor as yet all the saints with them. Now, believers, in the present state of things, may be said to be come to them, being come to the Church below, which is a part of that above; as also in hope, expectation, and desire. The apostle seems to have respect to some distinctions among the Jews: they divide mankind into three sorts; some are perfectly wicked; and some are perfectly righteous; and there are others that are between both (k): they often speak of , "just men perfect" (l); and distinguish between a just man perfect, and a just man that is not perfect (m); as they do also between penitents and just men perfect; See Gill on Luk 15:7. (i) Vid. Philostrat. Vita Apollen. l. 8. c. 7. (k) T. Hieros. Roshhashanah, fol. 57. 1. & T. Bab. Roshhashanah, fol. 16. 2. Derech Eretz, fol. 19. 4. (l) Zohar in Gen. fol. 28. 2. & 29. 1. & 39. 3. T. Bab. Taanith, fol. 18. 2. & Roshbahanah, fol. 4. 1. Pesachim, fol. 8. 1. 2. (m) T. Bab. Megilla, fol. 6. 2. & Avoda Zora, fol. 4. 1.
Tyndale Open Study Notes
12:22 No: There is a strong contrast between the old and the new covenant. Believers have now come to wonderful Mount Zion, which is closely associated with Jerusalem and represents God’s dwelling place. • heavenly Jerusalem: See study note on 8:5. • The new covenant constitutes a relationship with God by which we experience his presence with joy, peace, and fellowship.