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  • PARALLEL BIBLE - Hebrews 12:22


    CHAPTERS: Hebrews 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

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    King James Bible - Hebrew 12:22

    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,

    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,

    Douay-Rheims - Hebrew 12:22

    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,

    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,

    Greek Textus Receptus


    αλλα
    235 προσεληλυθατε 4334 5754 σιων 4622 ορει 3735 και 2532 πολει 4172 θεου 2316 ζωντος 2198 5723 ιερουσαλημ 2419 επουρανιω 2032 και 2532 μυριασιν 3461 αγγελων 32

    Treasury of Scriptural Knowledge

    VERSE (22) -
    Ps 2:6; 48:2; 132:13,14 Isa 12:6; 14:32; 28:16; 51:11,16; 59:20

    SEV Biblia, Chapter 12:22

    Mas os habis llegado al monte de Sin, y a la ciudad del Dios viviente, Jerusaln la celestial, y a la compaía de muchos millares de ngeles,

    Clarke's Bible Commentary - Hebrew 12:22

    Verse 22. 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, Acts vii. 53; Gal. iii. 19. 4. That the Gospel first-born, whose names are written in heaven, are here opposed to the enrolled first-born among the Israelites, Exod. xxiv. 5, xix. 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, Exod. xxiv. 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] muriasin aggelwn? 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. lxviii. 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. vii. 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.


    John Gill's Bible Commentary

    Ver. 22. But ye are come unto Mount Sion , etc..] The Alexandrian copy reads, as in ( Hebrews 12:18) for ye are not come; which may seem to favour that interpretation of this passage, which refers it to the heavenly state; to which saints, in this present life, are not, as yet, come: but, by Mount Sion, and the other names here given, is meant the church of God, under the Gospel dispensation, to which the believing Hebrews were come; in distinction from the legal dispensation, signified by Mount Sinai, from which they were delivered: and this is called Mount Sion, because, like that, it is beloved of God; chosen by him; and is the place of his habitation; here his worship is, and his word and ordinances are administered; here he communes with his people, and distributes his blessings and this, as Mount Sion, is a perfection of beauty the joy of the whole earth; is strongly fortified by divine power, and is immovable; and is comparable to that mountain, for its height and holiness: and to come to Sion is to become a member of a Gospel church, and partake of the ordinances, enjoy the privileges, and perform the duties belonging to it: and unto the city of the living God ; the Gospel church is a city, built on Christ, the foundation; and is full of habitants, true believers, at least it will be, in the latter day; it is pleasantly situated by the river of God's love, and by the still waters of Gospel ordinances; it is governed by wholesome laws, of Christ's enacting, and is under proper officers, of his appointing; and is well guarded by watchmen, which he has set upon the walls of it; and it is endowed with many privileges, as access to God, freedom from the arrests of justice, and from condemnation, adoption, and a right to the heavenly inheritance: and this may be called the city of God, because it is of his building, and here he dwells, and protects, and defends it; and who is styled the living God, to distinguish him from the idols of the Gentiles, which are lifeless and inanimate, no other than sticks and stones. The heavenly Jerusalem : the church of God goes by the name of Jerusalem often, both in the Old and in the New Testament; with which it agrees in its name, which signifies the vision of peace, or they shall see peace: Christ, the King of it, is the Prince of peace; the members of it are sons of peace, who enjoy a spiritual peace now, and an everlasting one hereafter: like that, it is compact together, consisting of saints, cemented together in love, in the order and fellowship of the Gospel; and is well fortified, God himself, and his power, being all around it, and having salvation, for walls and bulwarks, and being encamped about by angels; and it is a free city, being made so by Christ, and, through him, enjoying the liberty of grace now, and having a title to the liberty of glory in the world to come; as Jerusalem was, it is the object of God's choice, the palace of the great King, and the place of divine worship: it is called heavenly, to distinguish it from the earthly Jerusalem; and to express the excellency of it, as well as to point out its original: the members of it are from heaven, being born from above; their conversation is now in heaven; and they are designed for that place; and its doctrines and ordinances are all from thence. And to an innumerable company of angels ; which are created spirits, immaterial and immortal; very knowing, and very powerful; and swift to do the will of God; they are holy, and immutably so, being the elect of God, and confirmed by Christ: and saints now are brought into a state of friendship with them; and into the same family; and are social worshippers with them; and they have access into heaven, where angels are; and with whom they shall dwell for ever: and, in the present state of things, they share the benefit and advantages of their kind offices; who have, sometimes, provided food for their bodies; healed their diseases; directed and preserved them on journeys; prevented outward calamities; delivered them out of them, when in danger; restrained things hurtful, and cut off their enemies: and, with regard to things spiritual they have, sometimes, made known the mind and will of God unto the saints; have comforted them under their distresses; helped them against Satan's temptations; are present at their death, and carry their souls to glory; and will gather the saints together, at the last day: and, as to the number of them, they are innumerable; they are the armies of heaven; and there is a multitude of the heavenly host; there are more than twelve legions of angels; their number is ten thousand times ten thousand, and thousands of thousands: and this makes both for the glory and majesty of God, whose attendants they are; and for the comfort and safety of saints, to whom they minister, and about whom they encamp: a like phrase is used in the Apocrypha: Before the fair flowers were seen, or ever the moveable powers were established, before the innumerable multitude of angels were gathered together, (2 Esdras 6:3) Ver. 23. To the general assembly , etc..] 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 f298 ; 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, ( Jeremiah 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 f299 : they often speak of yrwmg yqydx , just men perfect f300 ; and distinguish between a just man perfect, and a just man that is not perfect f301 ; as they do also between penitents and just men perfect; (see Gill on Luke 15:7).

    Matthew Henry Commentary

    Verses 18-29 - Mount
    Sinai, on which the Jewish church state was formed, was a moun such as might be touched, though forbidden to be so, a place that coul be felt; so the Mosaic dispensation was much in outward and earthl things. The gospel state is kind and condescending, suited to our wea 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; ther 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 tha 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 abou 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 fir by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the victim. This bloo 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 offere salvation. See that you do not refuse Him who speaketh from heaven with infinite tenderness and love; for how can those escape, who tur from God in unbelief or apostacy, while he so graciously beseeches the to be reconciled, and to receive his everlasting favour! God's dealin with men under the gospel, in a way of grace, assures us, that he wil deal with the despisers of the gospel, in a way of judgment. We cannot worship God acceptably, unless we worship him with reverence and godl 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 pertainin to salvation are freely given in answer to prayer. Let us seek for grace, that we may serve God with reverence and godly fear __________________________________________________________________


    Greek Textus Receptus


    αλλα
    235 προσεληλυθατε 4334 5754 σιων 4622 ορει 3735 και 2532 πολει 4172 θεου 2316 ζωντος 2198 5723 ιερουσαλημ 2419 επουρανιω 2032 και 2532 μυριασιν 3461 αγγελων 32

    Vincent's NT Word Studies

    22. The heavenly
    Jerusalem. See on Gal. iv. 26. The spiritual mountain and city where God dwells and reigns. Comp. Dante Inf. i. 128: "Quivi e la sua cittade, e l'alto seggio." 242 Comp. Psalm ii. 6; xlviii. 2, 3; l. 2; lxxviii. 68; cx. 2; Isa. xviii. 7; Joel ii. 32; Micah iv. 1, 2; Amos i. 2.

    To an innumerable company of angels (muriasin ajggelwn). On this whole passage (22-24) it is to be observed that it is arranged in a series of clauses connected by kai. Accordingly muriasin to myriads or tens of thousands stands by itself, and panhgurei festal assembly goes with ajggelwn angels. Muriav (see Luke xii. 1; Acts xix. 19; Apoc. v. 11; quite often in LXX) is strictly the number ten thousand. In the plural, an innumerable multitude. So A.V. here. Rend. "to an innumerable multitude," placing a comma after muriasin, and connecting of angels with the next clause. This use of muriasin without a qualifying genitive is justified by numerous examples. See Gen. xxiv. 60; Deuteronomy xxxii. 30; xxxiii. 2; 1 Sam. xviii. 7, 8; Psalm xc. 7; Cant. v. 10; Dan. vii. 10; xi. 12; Sir. xlvii. 6; 2 Macc. viii. 20; Jude 14. Ciliadev thousands is used in the same way. See Isa. lxx. 22; Dan. vii. 10



    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29

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