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, 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, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

Hebrews 12:22-24

The Epistle to the Hebrews is taken up with the superiority of Christianity to Judaism. Paul constantly argues that it is inconceivable that a Jew who is genuinely converted should ever return to the rituals and practices of ancient Israel.

In this passage he contrasts the fear induced by the law with the peace and hope that the New Testament Christian enjoys.

The word “But” at the beginning of the passage teaches that there is indeed a contrast being drawn here, and links us back to what has been said previously.

These verses in Hebrews, therefore, form part of a broader passage which commences in v18, where Paul refers to the constitution of Israel as a nation. These people were originally established as a theocracy, a Kingdom of Priests, in the wilderness at Mount Sinai under the leadership of Moses, the great lawgiver. The theological and legal basis of Israel can be traced back to those momentous days when the people camped under the shadow of the mount.

Paul, however, demonstrates that these were days of fear and horror. This mount had seven characteristics which caused even Moses, the man who knew God face to face, to fear and quake:

1:Fire
2:Blackness
3:Darkness
4:Tempest
5:Trumpet
6:Voice
7:The mount was untouchable

Israel constituted under the terms of the Old Covenant. This was the covenant that was based on law. It highlighted the sin of Israel, the penalties that their sin deserved and the awful route that had to be taken in order to experience redemption. The blood and gore of the Old Testament was a burden that the Jew lived with continually.

By contrast the Church is constituted under the terms of a New Covenant, a Covenant of Grace. The fear is removed, the guilt is gone. Redemption rather than being continual is now complete. The grace of the New Covenant grants us the sweet assurance that we we will be in heaven. The Jew looked back with fear to seven dreadful facts concerning their constitution in the wilderness. The Church of Christ, however, anticipates seven remarkable sights that we shall behold in glory.

These are much more, however, than the sights of the glory that will be ours, they are descriptive of the grace wherein we stand. We may not have realised the fullness of that glory, but we are assured that glory has begun on earth, since the Spirit entered and we were born again.

May God, in the power of His Holy Spirit within us, reveal to us what it means, that we are come unto Mount Zion, that we have been made meet for dwelling there, that Mount Zion is an actual spiritual reality, our dwelling place, where the powers of the heavenly world rest upon us and work in us.

Andrew Murray, The Holiest of All

The sights of heaven! We love to talk about the great sights of Earth that we have been privileged to see. Some may have a bucket list containing places they would like to see. A sightseeing tour is an exciting and memory making event. One day we shall see the sights of heaven and it will be more than a holiday…it will be an eternity of exploration and enjoyment. Let’s think about seven sights that we shall behold when we reach glory.

SIGHT ONE

unto mount Sion, the city of the living God, the heavenly Jerusalem

In the Old Testament two mountains were paramount. Sinai represented the law, it was fearful and foreboding set in the harsh terrain of the wilderness. Sion was the highest point in Jerusalem and represented grace, being the place of the temple and the altar.

Mount Sinai represents the law, temporary and intermediate, Mount Zion the Gospel, eternal and abiding…

Adolph Saphir, The Epistle to the Hebrews

John Owen, the Puritan expositor, pointed out that Zion was the place of God’s habitation (Psalm 9:11), the seat of the throne (Psalm 2:6), the object of many promises (Psalm 125:1), the spring of the Gospel (Micah 4:2), and the birthplace of the elect (Psalm 87:2,5). He proceeded to argue, however, that “The things spoken of it were never accomplished in the earthly Zion, but only typically; spiritually, and in their reality, they belong to believers under the New Testament”.

The name Sion, holding a special place in the Jewish psyche, is here used as a type for heaven. This is made abundantly clear with the qualifying phrase; “the city of the living God, the heavenly Jerusalem”.

If Mount Sion in the Old Testament represented hope and fellowship, how much more does our Mount Sion, the New Jerusalem, not mean to us in this new age? The emigrants who left these shores to form the basis of a new civilisation and nation in the American Colonies were fond of using the names of the places they left behind. Sometimes they used the exact place names; therefore in the United States we discover Boston, Birmingham and Belfast for example. The British locations which are prefixed with the word “New” are the most significant; the most famous being New England, named after the first colonies on the eastern coast, and New York. The settlers regarded this new land as one which gave them new hope, new freedom and new prosperity. They had left the old life in Britain behind and they embraced something better, their promised land. In like manner glory is represented as a new city, a New Jerusalem, which is so much better than the old Jerusalem, so much more wonderful than anything we ever had here on earth.

In the New Jerusalem God heals up the breaches between God and man. The Church on Earth and Heaven are brought together, Old Testament and New Testament saints are one, the angels are brought into perfect fellowship with man. God will accomplish something new, something beautifully different from anything ever accomplished before, gathering together as one, all things in Christ (Ephesians 1:10). From this perspective, the words “But ye are come unto”, are most precious. Sinai could not be touched. But we are come to this heavenly mount of fellowship with the holy and the pure, as sinners saved by grace.

SIGHT TWO

to an innumerable company of angels

Throughout the Scriptures mortals only ever had fleeting glimpses of the angels. Privileged people such as Abraham saw the angels on Earth. In the New Testament they were associated with our Saviour’s ministry appearing at His birth, His agonies in Gethsemane, His resurrection and ascension. When Isaiah saw the angels in the throne room of God he was struck with his own sinfulness. The first mention of the angels are in relation to judgement, as they held the flamed swords barring the path to Eden.

It was more common for the angels throughout Bible times to appear invisibly. God summonsed the angels to the defence of His people, granting Himself the title the LORD of hosts. Even in the New Testament the angels are described as ministering spirits who serve the heirs of salvation (Hebrews 1:14). Therefore today, the angels are all around, guarding and keeping, watching over God’s children.

At the last day they will escort the Saviour to Earth, then every eye will see both Him and the mighty host of shining ones. For some this will be joy, for others sorrow and fear.

But when we reach heaven we will witness the great hosts of God, the holy ones who serve Him day and night coming to and fro receiving the errands from the hand of their master; obsessed continually with the glory of God.

SIGHT THREE

to the general assembly and church of the firstborn, which are written in heaven

Jerusalem and Mount Zion were associated with public worship, being the site of the ancient temple. Public worship involves the gathering together of the people, the congregation. Paul describes heaven as a place of assembly, where we gather with our brothers and sisters in Christ for worship, throughout eternity.

This congregation is identified by her relationship with Christ, being the church of the “first-born.” He is the first-born son of the family of God, our elder brother. He is the heir and we receive our inheritance in Him. He is also the first-born through His resurrection from the barren womb of the grave. Resurrection hope springs from Him.

Our destiny for this congregation is here specified; our names are written in heaven. We will not be there because of a place on a church roll on earth but because of our place in the great Book of God, the Lamb’s Book of Life.

The word “General” is most precious in this instance, it represents fullness and completion, none will be missing from their place in the heavenly gathering.

As we gather with God’s people for worship each Lord’s Day, there is no place on Earth that is closer to Heaven. How precious the assembly of the saints is!

SIGHT FOUR

to God the Judge of all

Heaven is a place where the presence of God fills the entire atmosphere, in a way that we will never experience that presence on Earth. We will be forever a people near unto Him.

God’s description of Himself here though is awe-inspiring. While He is a God of grace, love and mercy, He is ultimately the judge. We are accountable to Him on earth and we will be accountable in glory. But as poor sinful wretches we will be judged righteous because of the merits of Christ. We will stand on that great day before the judgement bar, being acquitted and made righteousness, justified freely forever. We will meet the righteous God with confidence and boldness as the HIs own children.

Now it was as Judge that God ascended His awful tribunal at Sinai, and that the people could not endure; but Christians draw nigh to Him with holy boldness because His law has nothing against them – the requirements of His justice were fully met by Christ. How great is the privilege of that state which enables poor sinners, called by the Gospel, to approach the Judge of all upon His ‘bench’ or throne without fear.

Arthur Pink, Exposition of Hebrews

SIGHT FIVE

to the spirits of just men made perfect

The character of the heavenly host is here identified. All those whom we will mingle with on the streets of gold will be perfect spirits. There will be no sin, no bitterness, no disharmony. There will be no hidden motives, no selfish actions. We will be perfect; a perfect society forever!

SIGHT SIX

to Jesus the mediator of the new covenant

The ultimate sight of heaven is Christ. We will see His face and, as the hymn writer quaintly said, “sing the story saved by grace”.

The name associated with His humiliation is here employed – “Jesus”. This was the name given Him by Joseph, as the angel had told him so to do. This was the name of the boy who worked Joseph’s workshop as well as the name of the young man who was crucified on Calvary. He is known by this name in glory reminding us of His place among humanity, of the human flesh that He continues to possess; “for such an High priest became us” (Hebrews 7:26).

This is the name which means Saviour. He is our Saviour now and He will be our Saviour forever. We will look upon the wounds on His hands feet and worship the Saviour of the World. He will be the reason why we will be occupants of this society of exalted and celestial bliss.

Jesus, our Saviour, is described as the Mediator of the New Covenant; deep and searching terms. He is our mediator, opening the way into the presence of God. He mediates the new covenant. The Old Covenant had Moses as mediator. This Old Covenant reminded Israel of their sin, of their failure. But the New Covenant is not about laws and procedures but grace; grace alone whereby we can be saved. Jesus, He fulfilled all those rules and laws. He paid our debts to God and it is He who smiles and bids us welcome into the Father’s presence. Hallelujah, what a Saviour!

Jesus shall make all things new, and the saints who have learned on earth the new song of redemption shall rejoice in Him forever.

Adolph Saphir, The Epistle to the Hebrews

SIGHT SEVEN

to the blood of sprinkling, that speaketh better things than that of Abel

Abel’s blood only cried to God ‘from the ground’ where it was shed, but Christ’s blood speaks in heaven itself

Arthur Pink, Exposition of Hebrews

The final sight of heavenly bliss is the blood that Jesus shed for me. Paul, inspired by the Holy Ghost, weighs His words carefully, so precisely.

This is the blood of sprinkling. This is a reflection upon the Day of Atonement, when the High Priest entered the Holy of Holies, where the Ark of Covenant resided. That day the sins of Israel were atoned. But in order for the High Priest of Israel to accomplish atonement He must bring the blood shed on the Brazen Altar and sprinkle it upon the mercy-seat. Atonement was effected only through the blood.

This place, which we are meditating upon, is the physical substance of the the shadow. The Holy of Holies was but a shadow of the place where God dwells. The High Priest was a shadow of Christ. The blood he presented was a shadow of the blood of Jesus. Christ’s blood is sprinkled in the Holy Place above, in God immediate presence for the remission of our sin. We are guaranteed acceptance by God, because of the blood shed on Calvary, and sprinkled in heaven.

Therefore in heaven we will see the blood of sprinkling and will be reminded of its power, of its redeeming qualities. As Christ was resurrected His blood was resurrected. It did not congeal and seep into the ground to mingle with the dust and clay of this cursed world. It was transported into the presence of God and sprinkled by our great High Priest before the throne. The blood is our guarantee of heaven.

The blood of sprinkling, however, is contrasted with the blood of Abel. Abel like Jesus was a Shepherd. One was a shepherd of sheep, but the other was and is the shepherd of souls. Like Abel Jesus died a cruel death at the hands of his family. He came unto His own, His own people cried out crucify him, crucify him.

But the blood of Abel cried out for judgement, for vengeance. All innocent blood shed in the history of the world cries our for justice. All except the blood of Jesus. HIs blood cries for redemption, for forgiveness, for mercy, for grace. The crimson tongue of the blood of Jesus speaks better things, much better things than that of Abel’s. Our sins put Him on that tree. In our unconverted days we trampled this blood beneath our filthy feet. As the saints of God we have rebelled against Him, we have backslidden, we have refused to thank Him as we ought…But still there is forgiveness through the blood of the Lamb that was slain!

What sacred Fountain yonder springs
Up from the throne of God,
And all our covenant blessings brings?
’Tis Jesus’ precious blood.

What mighty sum paid all my debt,
When I a bondman stood,
And hath my soul at freedom set?
’Tis Jesus’ precious blood.

What stream is that which sweeps away
My sins, just like a flood,
Nor lets one guilty blemish stay?
’Tis Jesus’ precious blood.

 What voice is that which speaks for me
In heaven’s high court for good,
And from the curse hath set me free?
’Tis Jesus’ precious blood.

What theme, my soul, shall best employ
Thy harp before thy God,
And make all heaven to ring with joy?
’Tis Jesus’ precious blood.

William J. Irons