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APPENDIX X 2

Chapter 12:18­24. In this comparison between the Law and the Gospel, it would no doubt be more consonant to what is said in Exodus and also to the comparison here made, to regard μὴ as a part of the text, though omitted in all the copies already examined. Very seldom indeed is there any sufficient ground for a conjecture of this kind; nor can it be said that there is here an indispensable necessity for it, only that the comparison would be more complete, — “Ye are not come to a mount not to be touched under the peril of destruction; but to a mount to which you have a free access.” So terrible was the delivery of the Law, that to touch the mountain was instant death; to approach Sion is what we are graciously invited to do, it being the city of God, who giveth life.” The participle ζῶν seems to have this meaning here, as there appears no other reason why the word is here applied to God.

In describing the superiority of the Gospel to the Law, the Apostle borrows expressions from the former dispensation; and though Mount Sion and Jerusalem seemed to belong to the Law, yet they are taken here in contrast with Sinai, where the Law was proclaimed. Sion is, indeed, an evangelical term, and the whole ceremonial Law, though added to the Law proclaimed on Mount Sinai, was yet the Gospel typically, and existed in part before the Law was given.

The contrast here is very striking: terror and death were to the Israelites at Sinai; but a free approach and life are to those who come to Sion: there were on Sinai angels, surrounded with fire, darkness, and tempest; but myriads of them, an innumerable host, are now ministering spirits to the inhabitants of Sion: the whole assembly at the foot of Sinai were only the children of Israel; but the assembly in Sion is the general assembly and Church of the firstborn, the saints of God gathered from all nations: God appeared on Sinai as the judge, ruler, and governor of one people; but the God of Sion is the judge and governor of all who come there from all the various nations of the earth: to those at Sinai the state of departed saints was imperfectly known; but to those who are come to Sion their condition is well known, they being a part of that body — the Church — of which Christ is the head: the mediator at Sinai was Moses, a faithful servant, and no more; but the Mediator of the New Covenant, which belongs to Sion, is Jesus, by virtue of whose blood all sins are forgiven, and all pollutions removed — a blood which pleads for mercy and not for vengeance as the blood of Abel. All the parts of the first contrast are not mentioned, but they may easily be gathered from the second.

That the Church on earth is here meant by Sion, seems very clear. The Church is often called the kingdom of heaven, and its subjects are called the citizens of heaven. That angels and saints departed are mentioned as those to whom we are come, is no objection, because everything that belongs to Sion is seen only by faith. Our connection with distant believers, living on the earth, is maintained only by faith, exactly in the same manner as our connection with angels or departed spirits. Whether the angels mentioned here are ministering spirits, or the hosts above who serve God in heaven, it makes no difference, as they are fellow­servants and fellow­citizens as it were with all the family on earth. See Colossians 1:16, 17. It is the same company, though one is now on earth and the other in heaven; they will finally be more closely united.

To the notion that some, as Macknight and others, have entertained, that Sion here means the Church in its glorified state after the resurrection, there are insuperable objections: the contrast in that case would not be suitable; for the object of the Apostle is evidently to set forth the excellency of the Gospel dispensation in comparison with that of the Law; no satisfactory difference on such a supposition could be made between the Church of the firstborn and the spirits of just men made perfect; the expression, “the enrolled in heaven,” is more suitably applied to those on earth than to those in glory; and there would be no propriety in that case in mentioning Christ as the Mediator, or that his blood speaks a language different from that of Abel.

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