"But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel." (Heb. 12: 22-24)
"Have come" is often translated as "drawn near." So, if the city of God is yet future, how can believers be said to have drawn near to it in their conversions to and growth in Christ? Answer: They have drawn near to it by having been converted to Christ, the firstborn (Romans 8:29; Colossians 1:15, 18; Hebrews 1:6; 12:23; Revelation 1:5), and by being "in Christ," that is, by being united to him and becoming one with him. However, though this is true, it does not mean that the above text affirms that the "city of the living God" is now on earth and in its present heavens, for that, as we have seen, is yet future, not coming down from God out of heaven until Christ comes and ushers in the Millennial kingdom and when saints occupy the New Jerusalem in the new heavens and earth.
Notice from the text the various groups who will be part of heavenly Zion, the New Jerusalem. It confirms much of what we previously observed about the various groups of persons who will become part of the coming Millennial kingdom. You have "an innumerable company of angels." The words "innumerable company" is from a single Greek word, the word "myrias" meaning "myriads" (it being plural).
Next we have "the general assembly and church (eklesia) of the firstborn." The first thing we need to ascertain is whether the conjunction "and" (Greek "kai") means "in addition to" or "even," for both usages are evident in the new testament. In other words, is "general assembly" the same entity as "assembly of the firstborn"? Greek scholar and bible teacher, Kenneth Wuest, writes the following:
"The words “general assembly” are the translation of paneguris (πανεγυρις), “a festal gathering of the whole people to celebrate public games or other solemnities” (classical meaning). Here it refers to a festal gathering of the holy angels, and to the saints of God, living and dead." (as cited here)
"Church," however, is from the Greek word "ekklesia" and refers to a gathering or assembly of citizens for any purpose. It literally denotes, generally speaking, people who have been called out or summoned to assembly or gathering. In ancient Greece, the citizens of the democracies, such as in Athens, were called out by a town "crier" to come and assemble for conducting business affairs of state or to be addressed by a magistrate or other official. Further, by "the assembly or church" is meant the whole body of saved men and women. It is not only used of a local church, but may denote the church universal, taking in every redeemed soul from the beginning of the world until the second coming of Christ. This is that church which the Lord has "purchased with his own blood" (Acts 20: 28), being the wife of the Lord (Eph. 5: 25-27). Therefore, we conclude that the conjunction "and" means "in addition to" so that the "general assembly," or "festal gathering" of the angels is not the same entity as "church of the firstborn." Those who are members of this blessed group are "registered in heaven." This is no doubt a reference to "the book of life," also called "the Lamb's book of life." (Phil. 4: 3; Rev. 3: 5, 20: 12, 15; 13: 8; 21: 27)
In "church of the firstborn" the Greek word for "firstborn" (prototokon) is in the plural, a fact rarely pointed out by commentators. Literally it is "the assembly of the firstborn ones." That literally means "assembly of God's firstborn sons." But, if there is a firstborn, it suggests that there are other children who are not firstborn, but later born children. I agree with Dr. Seiss (cited earlier) who sees the "church of the firstborn ones" as denoting those who are saved prior to the coming of Christ and the rapture and resurrection of the saved while the church or assembly of the later born children refers to those who are saved afterward, in the beginning of the Millennium or during it, perhaps even those who are saved throughout the ages following.
In the bible, in Israel, the firstborn son was entitled to several privileges over and above what later born children were given. Wrote the brothers at Got Questions (See here):
"In biblical times, the firstborn was given certain unique rights, responsibilities, and privileges. A married couple’s firstborn male child was given priority and preeminence in the family, and the best of the inheritance. The nation of Israel is identified as God’s “firstborn” in the Bible (Exodus 4:22; Jeremiah 31:9); in other words, Israel held a special place of privilege and blessing among the nations...As a result, the firstborn son became the primary heir of the family. The firstborn’s birthright involved a double portion of the household estate and the leadership of the family if his father became incapacitated or was absent for some reason (Deuteronomy 21:17)."
The church, or body of Christ, includes every person chosen and called from the beginning until the second coming of Christ. These are the "assembly of the firstborn ones." Those saved after the coming of Christ would be children of the later or after born.
What group is intended by "the spirits of just men made perfect"? I believe, as many others, that this is a reference to saints who have died and gone to Paradise to be with Christ. The family of God may be compared to a tree where part of it is visible (above ground) and part of it is invisible (below ground). That is why Paul, in speaking of "the whole family of God" says "in heaven and earth." (Eph. 3: 15) But, that interpretation raises other questions. How do Christians "draw near" in their lives to these spirits of the saved departed dead? The bible condemns necromancy, that is, any communication with the spirits of the departed dead, either those in heaven or those in hell. So then, how do believers "draw near" to those departed spirits of righteous persons?
The text above also speaks of the several things that believers, in their conversions and Christian experience, draw near to, or come to. The word "to" is used several times in the verse. They have in some sense or degree "come to" the New Jerusalem, and have come to the festive gathering of a large assembly of angels, and have come to "the general assembly and church of the firstborn," and come to "God the judge of all," and come to "the spirits of just men made perfect," and come to "Jesus the mediator of the new covenant," and come to "the blood of sprinkling."
In the text, each group is separate and distinct from the others. In other words, the "myriads of angels" is distinct from the "assembly of the firstborn ones." Also then, the assembly of the firstborn ones is not exactly the same group as "spirits of just (or righteous) spirits made perfect." If this is a reference to saved people who have died and who are now in heaven and perfected in spirit, then are they part of the church of the firstborn or not? I think so. At present the church of the saved has three smaller groups within the larger group of the church. First, there is that group who are now "spirits of just men made perfect," and second, there are those saved persons who are alive on earth, and third, there are those who are to be saved in the future but who have not yet been born.
So, just how do living believers draw near to the departed spirits of saints in heaven? Is it by praying to them as the Catholics affirm? That is, however, not the meaning of the text. We have no example of Christ, his apostles, or other saints, praying to departed believers in the bible. Just as coming "to" the myriads of angels does not entail communicating with them, so coming "to" the spirits of just men made perfect does not entail it either. The basic idea is that believers, in becoming believers, become not only united with God the Father and with Jesus, the incarnate Son, but become united with the holy angels and with the whole church universal. As I stated earlier, the family of God, like a tree, has members below ground (as roots), as respects their bodies, and members above ground (as the visible part of the tree). In such a case, there is a union between branch and root. Further, by coming to the several things mentioned, the drawing near is by the thoughts of the heart and mind towards those things is intended. Notice how these texts in the context help us to understand how believers draw near to their departed dead's spirits.
"39 And these all, having obtained a good report through faith, received not the promise:
40 God having provided some better thing for us, that they without us should not be made perfect. 1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." (Heb. 11: 29 - 12: 2)
By "these all" is meant the old testament saints, especially those who died as martyrs for the truth of God and for their faith. These form a "great cloud of witnesses" (or martyrs, per Greek). To draw near to them is to embrace them and their testimonies. We approach God in both thoughts and prayers, and even in moans and groans. We, however, approach holy angels and perfected spirits of the righteous dead only in our thoughts and meditations. When we study what the bible says about the angels of heaven or the spirits of the righteous who are in heaven, we are coming near in our thoughts respecting them, and joining with them in our meditations and contemplations of them. In doing this an affinity and kinship is seen and felt with the various groups and persons mentioned in the text.
Can you imagine a gathering of the enormous size indicated by the above text? The logistics of such a gathering in itself is enormous. How will each hear and see what is said and done? Will there be megaphones or other devices or will God work miraculously to make it so?
Consider also the greatness of the jubilant celebration, in that festive gathering, that such a large assembly of holy angels and redeemed men and women will involve. What an experience!
In the next chapter we will continue to focus attention on the New Jerusalem and the eternal abodes of the righteous when they have been resurrected to immortality and are glorified and perfected in every way.
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