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For ye are not come unto the mount that might be touched, etc. This paragraph exhibits a striking contrast between Sinai and Zion - the Mosaic and the Christian dispensations. The chief points of the contrast seem to be these:

1. The sensuous at Sinai is contrasted with the spiritual at Zion. At Sinai the manifestations were palpable, visible, audible (vers. 18, 19); at Zion they were heavenly, and to some extent invisible and inaudible. The former appealed chiefly to the senses, the latter to the soul.

2. The rigorous at Shoal is contrasted with the gracious at Zion. The former mountain was palpable, but no one of the people might draw near unto it, and if even a beast touched it it was to be stoned. The whole of the proceedings were awful and terrible. The revelation was of Law. Love was there, for love was the fountain of the Law; but Law, solemn and inflexible, and not love, was conspicuous. But at Zion, love and not Law was conspicuous. "The Law was given by Moses; grace and truth came by Jesus Christ." In the Christian dispensation grace is unmistakably clear and prominent. Here the voices are musical, the utterances are inviting.

3. The repellant at Sinai is contrasted with the attractive at Zion. At the giving of the Law, "they that heard entreated that no word more should be spoken unto them, And so fearful was the appearance that Moses said, I exceedingly fear and quake." But in this later dispensation men are drawn by the grace that is in Christ Jesus. To the sincere soul Christianity is bright, alluring, and blessed. Let us now consider the exalted privileges of sincere Christians as set forth in our text.

I. THEY ARE MEMBERS OF A DISTINGUISHED SOCIETY, "Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem." We do not apply these words to heaven, but to the Church upon earth, the kingdom of Christ here and now; because

(1) in the sacred Scriptures Mount Zion is not set forth as the antithesis of heaven, but of the Christian Church (Galatians 4:24-26); and

(2) the text affirms that Christians "are come unto Mount Zion," etc. It is the statement of a present fact, and not a future prospect. Mark the characteristics of this distinguished society.

1. It is spiritual in its constitution. "The heavenly Jerusalem." The qualification for admission into this society is spiritual, not carnal; a thing of character, not of circumstances; not physical descent from Abraham, but moral approximation to Christ. Its worship is not restricted by local limitations, or by conventional and artificial rules; but by spiritual conditions only. "The hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father.... The hour cometh, and now is, when the true worshipper shall worship the Father in spirit and in truth," etc. (John 4:21-24). Wherever there is a devout soul, there is the true Zion. The contrite heart can consecrate for itself a temple wherever it may be.

2. It is hallowed by the Divine presence. "Ye are come unto Mount Zion, the city of the living God, the heavenly Jerusalem." Previous to the destruction of Jerusalem by Titus, the name Mount Zion "was applied exclusively to the eastern hill, or that on which the temple stood." The glory of the Holy Land to the pious Hebrew was Jerusalem, and the glory of Jerusalem was Mount Zion, and the glory of Mount Zion was the temple, and the glory of the temple was the Shechinah (cf. Psalm 48:1-3; Psalm 80:1; Psalm 132:13, 14). "The Lord is in his holy temple." "He sitteth between the cherubim. The Lord is great in Zion." But in a higher sense he dwells in the consecrated heart, and in the Christian Church. "Where two or three are gathered together in my Name, there am I in the midst of them."

3. Its members are individually consecrated to God. "To the Church of the Firstborn." The firstborn of Israel were dedicated to God as his priests (Exodus 13:1, 2, 11-15). Afterwards the tribe of Levi was selected for this service instead of the firstborn of all the tribes (Numbers 3:11-13). And it is characteristic of every Christian that he is consecrated to God; he is a priest unto God. "Ye are a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ Ye are an elect race, a royal priesthood, a holy nation, a people for God's own possession."

4. Its members are heirs to a glorious inheritance. All Christians are called "firstborn" because they are all heirs of the heavenly inheritance. "We are children of God: and if children, then heirs," etc. Heirs "unto an inheritance incorruptible, and undefiled," etc.

5. Its members are individually known unto God. They "are written in heaven." They are "not yet citizens of heaven who have taken up their full citizenship by passing through death, but persons to whom their citizenship is assured, they being as yet here below." This enrolment in the book of life is the sign that the citizenship of the Christian is in heaven, and that his name and character are known unto God. "The Lord knoweth them that are his." The good Shepherd "calleth his own sheep by name" (cf. Luke 10:20).

II. THEY ARE FAVOURABLY RELATED TO ANGELIC BEINGS. "Ye are come... to an innumerable company of angels." Notice:

1. The great number of angelic beings. The text speaks of" myriads of angels," an expression which is employed to indicate a great multitude. St. John in spiritual vision saw "many angels round about the throne;... and the number of them was ten thousand times ten thousand, and thousands of thousands."

2. The joyful spirit of angelic beings. "And to myriads, the festal host of angels." Alford: "Πανήγυρις is the complete, multitudinous, above all, jubilant, festal, and blissful assembly." "There is joy in the presence of the angels of God over one sinner that repenteth." They rejoice in the progress of the cause of Christ, in the extension of his Church, in the triumphs of his cross and Spirit.

3. The gracious relation of angelic beings to Christians. Angels were present at Sinai in great numbers, and assisted at the giving of the Law (cf. Hebrews 2:2; Deuteronomy 33:2; Galatians 3:19). But their ministry upon that occasion seems to have been majestic and terrible, fitted to awe but not to attract men. But their relation to Christians is gracious and engaging. We are come unto them. Invisibly yet beneficently they are present with us as out' spiritual helpers. "Are they not all ministering spirits?" etc.

III. THEY ARE SYMPATHETICALLY ASSOCIATED WITH THE PERFECTED SPIRITS OF THE GOOD. "And to the spirits of just men made perfect." We have here:

1. The noblest portion of human beings. "Spirits." Having laid down their bodies at death, these thinking, reflecting, loving, worshipping spirits live on in consciousness and in blessedness.

2. A commendable character of human beings. "Spirits of just men." Not innocent; but pardoned and purified from sin through the mercy of God. Spirits of all the just who have entered the eternal state, from righteous Abel down to the spirit which last responded to the home-call.

3. The most excellent condition of human beings. "Spirits of just men made perfect." Made perfect, not in degree, but in character and condition. Perfect as being without error and sin, but not as being incapable of further progress. They are without sin, but they will grow in holiness. They are without error, but they will increase in knowledge. "Made perfect;" then how different are they from even the best of men in this world! Many an imperfection will be put off by us at death; many an error will be corrected soon as we see things in the clear light of eternity. "We are come... to the spirits of just men made perfect." They are not lost to us. Life and immortality are brought to light in the gospel. Deep and tender is their interest in us. We are one with them in sacred and blessed sympathy.

"E'en now by faith we join our hands
With those that went before;
And greet the blood-besprinkled bands
On the eternal shore."

(C. Wesley.)

IV. THEY HAVE GRACIOUS ACCESS TO THE GREAT GOD. "And to God the Judge of all." At Sinai the Israelites were terrified at the signs of his presence as Lawgiver; but in this later dispensation sincere Christians draw near to him with confidence even as the Judge of all. Nay, there is a sense in which this aspect of his being attracts them. They are yet in the world. They have enemies to contend against and wrongs to endure; and they look up to God as their righteous Judge, who will vindicate their right and their cause. We are come unto him. He is not a cold, impassive, remote being. He is near to us; he loves us, draws us to himself, and blesses us with his gracious presence. We confide in him, and realize our holiest impulses and most blessed experiences in fellowship with him.

V. THEY ARE SAVINGLY RELATED TO JESUS CHRIST. "And to Jesus the Mediator of a new covenant, and to the blood of sprinkling that speaketh better things than that of Abel."

1. We are come to him as our Mediator. By him God is brought so near to us, and we are reconciled to God. Through him we enter into the possession of all our exalted and rich privileges.

2. We are come to him who effected his mediatorial work by the sacrifice of his own life. The blood of sprinkling is his own precious blood, which he shed for us. "We have our redemption through his blood," etc. And this blood speaks of the infinite love of God, and the full and free forgiveness of sins, and spiritual perfection, and endless progress and blessedness.

CONCLUSION. Great privileges involve great responsibilities. - W.J.

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KJV: For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

WEB: For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, storm,